KJV: But Jesus answered them, My Father worketh hitherto, and I work.
YLT: And Jesus answered them, 'My Father till now doth work, and I work;'
Darby: But Jesus answered them, My Father worketh hitherto and I work.
ASV: But Jesus answered them, My Father worketh even until now, and I work.
ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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[Ἰησοῦς] | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἀπεκρίνατο | answered |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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Πατήρ | Father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ἕως | until |
Parse: Preposition Root: ἕως Sense: till, until. |
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ἄρτι | now |
Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
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ἐργάζεται | is working |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐργάζομαι Sense: to work, labour, do work. |
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κἀγὼ | and I |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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ἐργάζομαι | am working |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: ἐργάζομαι Sense: to work, labour, do work. |
Greek Commentary for John 5:17
Regular aorist middle indicative of αποκρινομαι apokrinomai in John here only and John 5:19, elsewhere απεκριτη apekrithē as in John 5:11. My Father Not “our Father,” claim to peculiar relation to the Father. Worketh even until now Linear present middle indicative, “keeps on working until now” without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man‘s blessing, but cannot observe it himself. And I work Jesus puts himself on a par with God‘s activity and thus justifies his healing on the Sabbath. [source]
The discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation until the present moment ( ἕως ἄρτι ): until now, not interrupted by the Sabbath. [source]
Or, I also work. The two clauses are coordinated. The relation, as Meyer observes, is not that of imitation, or example, but of equality of will and procedure. Jesus does not violate the divine ideal of the Sabbath by His holy activity on that day. “Man's true rest is not a rest from human, earthly labor, but a rest for divine, heavenly labor. Thus the merely negative, traditional observance of the Sabbath is placed in sharp contrast with the positive, final fulfillment of spiritual service, for which it was a preparation” (Westcott). [source]
Reverse Greek Commentary Search for John 5:17
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]
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]
“Not Moses gave you.” Blunt and pointed denial (aorist active indicative of διδωμι didōmi) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. But my Father Not “our Father,” but same claim as in John 5:17. Which caused so much anger in Jerusalem. Gives Present active indicative, not aorist Continual process. The true bread out of heaven “The bread out of heaven” as the manna and more “the genuine bread” of which that was merely a type. On αλητινος alēthinos see John 1:9; John 4:23. [source]
Omit and their iniquities. For ἁμαρτία sinsee on Matthew 1:21; and for both ἀδικία and ἁμαρτία , see on 1 John 1:9. Comp. 1 John 5:17. [source]
Rend. as God (did ) from his own. Ἰδίων ownsignifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. [source]
See Hebrews 2:6 for που τις pou tis for a like indefinite allusion to an Old Testament quotation. Here it is Genesis 2:2 (cf. Exodus 20:11; Exodus 31:17). Moffatt notes that Philo quotes Genesis 2:2 with the same “literary mannerism.” Rested First aorist active indicative of καταπαυω katapauō intransitive here, but transitive in Hebrews 4:8. It is not, of course, absolute rest from all creative activity as Jesus shows in John 5:17. But the seventh day of God‘s rest was still going on (clearly not a twenty-four hour day). [source]
Describing the nature of the sin. The preposition unto, signifies tendency toward, not necessarily involving death. See on 1 John 5:17. [source]
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]
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]
With reference to δίκαιος righteousThe righteous One who calls us into fellowship with Himself, purges away the unrighteousness which is contrary to His nature, and which renders fellowship impossible. The word occurs in John's writings only at John 7:18; 1 John 5:17. [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]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]
Masculine participle again as in Revelation 4:7, though ζωον zōon neuter.Six wings (ανα πτερυγας εχ ana pterugas hex). Distributive use of ανα ana “six wings apiece” as in Luke 10:1 (ανα δυο ana duo by twos). Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece.Are full of Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]