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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
| OLD TESTAMENT | NEW TESTAMENT | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| The 7 Books | Old Testament History | Wisdom Books | Major Prophets | Minor Prophets | NT History | Epistles of St. Paul | General Writings | |||
| Genesis Exodus Leviticus Numbers Deuter. Joshua Judges | Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chron. 2 Chron. | Ezra Nehem. Tobit Judith Esther 1 Macc. 2 Macc. | Job Psalms Proverbs Eccles. Songs Wisdom Sirach | Isaiah Jeremiah Lament. Baruch Ezekiel Daniel | Hosea Joel Amos Obadiah Jonah Micah | Nahum Habakkuk Zephaniah Haggai Zechariah Malachi | Matthew Mark Luke John Acts | Romans 1 Corinth. 2 Corinth. Galatians Ephesians Philippians Colossians | 1 Thess. 2 Thess. 1 Timothy 2 Timothy Titus Philemon Hebrews | James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
| 1Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἱεροσόλυμα.2ἔστιν δὲ ἐν τοῖς Ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα, ἡ ἐπιλεγομένη Ἑβραϊστὶ Βηθζαθά, πέντε στοὰς ἔχουσα.3ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν.45ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ:6τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ: θέλεις ὑγιὴς γενέσθαι;7ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν: κύριε, ἄνθρωπον οὐκ ἔχω, ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν: ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει.8λέγει αὐτῷ ὁ Ἰησοῦς: ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει.9καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει: ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.10ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ: σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν. σου11ὁ δὲ ἀπεκρίθη αὐτοῖς: ὁ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν: ἆρον τὸν κράβαττόν σου καὶ περιπάτει.12ἠρώτησαν αὐτόν: τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι: ἆρον καὶ περιπάτει;13ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν: ὁ γὰρ Ἰησοῦς ἐξένευσεν ὄχλου ὄντος ἐν τῷ τόπῳ.14μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ καὶ εἶπεν αὐτῷ: ἴδε ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται.15ἀπῆλθεν ὁ ἄνθρωπος καὶ ἀνήγγειλεν τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ. | 1 After this came a Jewish feast, for which Jesus went up to Jerusalem.2 There is a pool in Jerusalem at the Sheep Gate, called in Hebrew Bethsaida, with five porches,3 under which a multitude of diseased folk used to lie, the blind, the lame, the disabled, waiting for a disturbance of the water.4 From time to time, an angel of the Lord came down upon the pool, and the water was stirred up; and the first man who stepped into the pool after the stirring of the water, recovered from whatever infirmity it was that oppressed him.[1]5 There was one man there who had been disabled for thirty-eight years.6 Jesus saw him lying there, and knew that he had waited a long time; Hast thou a mind, he asked, to recover thy strength?7 Sir, said the cripple, I have no one to let me down into the pool when the water is stirred; and while I am on my way, somebody else steps down before me.8 Jesus said to him, Rise up, take up thy bed, and walk.9 And all at once the man recovered his strength, and took up his bed, and walked. That day it was the sabbath:10 and the Jews said to the man who had been cured, It is the sabbath; it is not lawful for thee to carry thy bed.11 He answered them, The man who gave me back my strength told me himself, Take up thy bed, and walk.12 So they asked him, Who is this man who told thee, Take up thy bed, and walk?13 The cripple who had been healed did not know who it was; Jesus had drawn aside from so crowded a place.14 But afterwards when Jesus found him in the temple, and said to him, Behold, thou hast recovered thy strength; do not sin any more, for fear that worse should befall thee,15 the man went back and told the Jews that it was Jesus who had restored his strength. | 1Post hæc erat dies festus Judæorum, et ascendit Jesus Jerosolymam.2Est autem Jerosolymis probatica piscina, quæ cognominatur hebraice Bethsaida, quinque porticus habens.3In his jacebat multitudo magna languentium, cæcorum, claudorum, aridorum, exspectantium aquæ motum.4Angelus autem Domini descendebat secundum tempus in piscinam, et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquæ, sanus fiebat a quacumque detinebatur infirmitate.5Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua.6Hunc autem cum vidisset Jesus jacentem, et cognovisset quia jam multum tempus haberet, dicit ei: Vis sanus fieri?7Respondit ei languidus: Domine, hominem non habeo, ut, cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit.8Dicit ei Jesus: Surge, tolle grabatum tuum et ambula.9Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo.10Dicebant ergo Judæi illi qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum.11Respondit eis: Qui me sanum fecit, ille mihi dixit: Tolle grabatum tuum et ambula.12Interrogaverunt ergo eum: Quis est ille homo qui dixit tibi: Tolle grabatum tuum et ambula?13Is autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit a turba constituta in loco.14Postea invenit eum Jesus in templo, et dixit illi: Ecce sanus factus es; jam noli peccare, ne deterius tibi aliquid contingat.15Abiit ille homo, et nuntiavit Judæis quia Jesus esset, qui fecit eum sanum. |
| 16καὶ διὰ τοῦτο ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ.17ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς: ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.18διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυεν τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ.19Ἀπεκρίνατο οὖν ὁ Ἰησοῦς καὶ ἔλεγεν αὐτοῖς: ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα: ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ20ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ, καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε.21ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ.22οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ,23ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. | 16 The Jews took occasion to rouse ill-will against Jesus for doing such things on the sabbath.17 And Jesus answered them, My Father has never ceased working, and I too must be at work.18 This made the Jews more determined than ever to make away with him, that he not only broke the sabbath, but spoke of God as his own Father, thereby treating himself as equal to God.19 And Jesus answered them thus: Believe me when I tell you this, The Son cannot do anything at his own pleasure, he can only do what he sees his Father doing; what the Father does is what the Son does in his turn.20 The Father loves the Son, and discloses to him all that he himself does. And he has greater doings yet to disclose to him, for your astonishment;21 just as the Father bids the dead rise up and gives them life, so the Son gives life to whomsoever he will.22 So it is with judgement; the Father, instead of passing judgement on any man himself, has left all judgement to the Son,23 so that all may reverence the Son just as they reverence the Father; to deny reverence to the Son is to deny reverence to the Father who has sent him. | 16Propterea persequebantur Judæi Jesum, quia hæc faciebat in sabbato.17Jesus autem respondit eis: Pater meus usque modo operatur, et ego operor.18Propterea ergo magis quærebant eum Judæi interficere: quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, æqualem se faciens Deo. Respondit itaque Jesus, et dixit eis:19Amen, amen dico vobis: non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem: quæcumque enim ille fecerit, hæc et Filius similiter facit.20Pater enim diligit Filium, et omnia demonstrat ei quæ ipse facit: et majora his demonstrabit ei opera, ut vos miremini.21Sicut enim Pater suscitat mortuos, et vivificat, sic et Filius, quos vult, vivificat.22Neque enim Pater judicat quemquam: sed omne judicium dedit Filio,23ut omnes honorificent Filium, sicut honorificant Patrem; qui non honorificat Filium, non honorificat Patrem, qui misit illum. |
| 24ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.25ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν.26ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ:27καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν.28μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ,29καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.30οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν: καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με | 24 Believe me when I tell you this, the man who listens to my words, and puts his trust in him who sent me, enjoys eternal life; he does not meet with rejection, he has passed over already from death to life.25 Believe me, the time is coming, nay, has already come, when the dead will listen to the voice of the Son of God, and those who listen to it will live.26 As the Father has within him the gift of life, so he has granted to the Son that he too should have within him the gift of life,27 and has also granted him power to execute judgement, since he is the Son of Man.28 Do not be surprised at that; the time is coming, when all those who are in their graves will hear his voice29 and will come out of them; those whose actions have been good, rising to new life, and those whose doings have been evil, rising to meet their sentence.30 I cannot do anything on my own authority; I decide as I am bidden to decide, and my decision is never unjust, because I am consulting the will of him who sent me, not my own. | 24Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui misit me, habet vitam æternam, et in judicium non venit, sed transiit a morte in vitam.25Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vivent.26Sicut enim Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso:27et potestatem dedit ei judicium facere, quia Filius hominis est.28Nolite mirari hoc, quia venit hora in qua omnes qui in monumentis sunt audient vocem Filii Dei:29et procedent qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerunt, in resurrectionem judicii.30Non possum ego a meipso facere quidquam. Sicut audio, judico: et judicium meum justum est, quia non quæro voluntatem meam, sed voluntatem ejus qui misit me. |
| 31ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής:32ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ.33ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ:34ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.35ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ.36ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου: τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν.37καὶ ὁ πέμψας με πατὴρ, ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατε,38καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε.39ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν: καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ:40καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε.41δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω,42ἀλλὰ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. | 31 If I testify in my own behalf, that testimony of mine is worth nothing;32 there is another who testifies to me, and I know well that the testimony he bears me is worthy of trust.[2]33 You yourselves sent a message to John, and he testified to the truth.34 (Not that I depend on human testimony; it is for your own welfare that I say this.)35 He, after all, was the lamp lit to shew you the way, and there was a time when you were willing enough to sun yourselves in his light.36 But the testimony I have is greater than John’s; the actions which my Father has enabled me to achieve, those very actions which I perform, bear me witness that it is the Father who has sent me.37 Nay, the Father who sent me has himself borne witness to me. You have always been deaf to his voice, blind to the vision of him,[3]38 and his word is not continually present in your hearts; that is why you will not trust one whom he has sent.39 You pore over the scriptures, thinking to find eternal life in them (and indeed, it is of these I speak as bearing witness to me):[4]40 but you will not come to me, to find life.41 I do not mean that I look for honour from men,42 but that I can see you have no love of God in your hearts. | 31Si ego testimonium perhibeo de meipso, testimonium meum non est verum.32Alius est qui testimonium perhibet de me: et scio quia verum est testimonium, quod perhibet de me.33Vos misistis ad Joannem, et testimonium perhibuit veritati.34Ego autem non ab homine testimonium accipio: sed hæc dico ut vos salvi sitis.35Ille erat lucerna ardens et lucens: vos autem voluistis ad horam exsultare in luce ejus.36Ego autem habeo testimonium majus Joanne. Opera enim quæ dedit mihi Pater ut perficiam ea: ipsa opera, quæ ego facio, testimonium perhibent de me, quia Pater misit me:37et qui misit me Pater, ipse testimonium perhibuit de me: neque vocem ejus umquam audistis, neque speciem ejus vidistis:38et verbum ejus non habetis in vobis manens: quia quem misit ille, huic vos non creditis.39Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere: et illæ sunt quæ testimonium perhibent de me:40et non vultis venire ad me ut vitam habeatis.41Claritatem ab hominibus non accipio.42Sed cognovi vos, quia dilectionem Dei non habetis in vobis. |
| 43ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με: ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήμψεσθε.44πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε;45μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα: ἔστιν ὁ κατηγορῶν ὑμῶν Μωϋσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.46εἰ γὰρ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί: περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.47εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε; | 43 I have come in my Father’s name, and you give me no welcome, although you will welcome some other, if he comes in his own name.44 How should you learn to believe, you who are content to receive honour from one another, and are not ambitious for the honour which comes from him, who alone is God?45 Do not suppose that it will be for me to accuse you before my Father; your accusation will come from Moses, the very man in whom you put your trust.46 If you believed Moses, you would believe me; it was of me that he wrote.47 But if you give no credence to his writings, how should you give credence to my words? | 43Ego veni in nomine Patris mei, et non accipitis me; si alius venerit in nomine suo, illum accipietis.44Quomodo vos potestis credere, qui gloriam ab invicem accipitis, et gloriam quæ a solo Deo est, non quæritis?45Nolite putare quia ego accusaturus sim vos apud Patrem: est qui accusat vos Moyses, in quo vos speratis.46Si enim crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit.47Si autem illius litteris non creditis, quomodo verbis meis credetis? |
[1] This verse is omitted by some manuscripts.
[2] ‘There is another’; some understand this of St John the Baptist, but it is more commonly interpreted as applying to the Father; cf. verse 37.
[3] ‘The vision of him’; if this is understood literally, it is hard to see how our Lord attaches any blame to the Jews for not seeing God (cf. 1.18 above); it is perhaps better to suppose that our Lord is reproaching them with a spiritual blindness towards all God’s manifestations of himself.
[4] ‘You pore over the scriptures’; the phrase was generally taken by the older commentators as a command, ‘pore over the scriptures’; but this seems less appropriate to the context.
