KJV: But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
YLT: 'But I have the testimony greater than John's, for the works that the Father gave me, that I might finish them, the works themselves that I do, they testify concerning me, that the Father hath sent me.
Darby: But I have the witness that is greater than that of John; for the works which the Father has given me that I should complete them, the works themselves which I do, bear witness concerning me that the Father has sent me.
ASV: But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| μαρτυρίαν | testimony |
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Parse: Noun, Accusative Feminine Singular Root: μαρτυρία Sense: a testifying. |
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| μείζω | greater than |
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Parse: Adjective, Accusative Neuter Plural, Comparative Root: μέγας Sense: great. |
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| τοῦ | that |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰωάννου | of John |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| τὰ | - |
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Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔργα | the works |
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Parse: Noun, Nominative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| ἃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| δέδωκέν | has given |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| μοι | Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τελειώσω | I should complete |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: τελειόω Sense: to make perfect, complete. |
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| αὐτὰ | same |
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Parse: Personal / Possessive Pronoun, Nominative Neuter 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἔργα | works |
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Parse: Noun, Nominative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| ποιῶ | I do |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ποιέω Sense: to make. |
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| μαρτυρεῖ | bear witness |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ἐμοῦ | Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Πατήρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀπέσταλκεν | has sent |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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Greek Commentary for John 5:36
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]
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]
See on John 5:22. [source]
Literally, in order that I should accomplish. Rev., accomplish. See on John 4:34. [source]
Rev., more correctly, the very works. [source]
Reverse Greek Commentary Search for John 5:36
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]
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 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]