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PARALLEL BIBLE - John 5:47


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King James Bible - John 5:47

But if ye believe not his writings, how shall ye believe my words?

World English Bible

But if you don't believe his writings, how will you believe my words?"

Douay-Rheims - John 5:47

But if you do not believe his writings, how will you believe my words?

Webster's Bible Translation

But if ye believe not his writings, how shall ye believe my words?

Greek Textus Receptus


ει
1487 COND δε 1161 CONJ τοις 3588 T-DPN εκεινου 1565 D-GSM γραμμασιν 1121 N-DPN ου 3756 PRT-N πιστευετε 4100 5719 V-PAI-2P πως 4459 ADV-I τοις 3588 T-DPN εμοις 1699 S-1DPN ρημασιν 4487 N-DPN πιστευσετε 4100 5692 V-FAI-2P

Treasury of Scriptural Knowledge

VERSE (47) -
Lu 16:29,31

SEV Biblia, Chapter 5:47

Y si a sus escritos no creis, ¿cmo creeris a mis palabras?

Clarke's Bible Commentary - John 5:47

Verse 47. But if ye believe not his writings, &c.] If you lay them not to heart-if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the
Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, 2 Cor. iii. 15, that even until this day, when Moses (i.e. the law) is read, the VEIL is upon their hearts:-so that they see not to the end of that which is abolished: 2 Cor. iii. 13. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, 2 Cor. iii. 16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ.

It appears that this discourse of our Lord had effectually confounded these Jews, for they went away without replying-a manifest proof they had nothing to say.

1. IN all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles.

Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood.

Thus their incredulity is a strong proof of the authenticity of the Gospel.

2. When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews-there are facts before their eyes sufficient to convince and confound them; but they have made a covenant with unbelief, and therefore they continue blind, ignorant, and wicked; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment? Certainly: for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel!-the God of it is pure, jealous, and holy. Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life.


John Gill's Bible Commentary

Ver. 47. But if ye believe not his writings , etc.] They believed them to be his writings, and that they were the word of God, and yet did not believe the things contained in them, respecting Christ; or did not see, and could not believe that they belonged unto, and were applicable to Jesus of Nazareth; and therefore it could not be supposed they would give credit to him, or his words: how shall ye believe my words ? not that Moses was greater than Christ, or rather to be credited than he; Moses indeed was faithful, but Christ was worthy of more honour and credit than he was; Moses was but a servant, but Christ was a son in his own house: but this is said with respect to the Jews, with whom Moses was in great veneration and esteem; and it was more likely they should regard what he should say, than what Jesus of Nazareth should, whom they despised.

Matthew Henry Commentary

Verses 45-47 - Many
trust in some form of doctrines or some parties, who no more ente into the real meaning of those doctrines, or the views of the person whose names they bear, than the Jews did into those of Moses. Let u search and pray over the Scriptures, as intent on finding eternal life let us observe how Christ is the great subject of them, and daily appl to him for the life he bestows __________________________________________________________________


Greek Textus Receptus


ει
1487 COND δε 1161 CONJ τοις 3588 T-DPN εκεινου 1565 D-GSM γραμμασιν 1121 N-DPN ου 3756 PRT-N πιστευετε 4100 5719 V-PAI-2P πως 4459 ADV-I τοις 3588 T-DPN εμοις 1699 S-1DPN ρημασιν 4487 N-DPN πιστευσετε 4100 5692 V-FAI-2P

Vincent's NT Word Studies

47. Writings (grammasin). It is important to understand the precise sense of this word, because it goes to determine whether
Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses (ekeinou) and Himself (emoiv).

Gramma primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke xxiii. 38; 2 Cor. iii. 7; Galatians vi. 11. In Acts xxviii. 21, it means official communications. Paul, with a single exception (2 Cor. iii. 7), uses it of the letter of scripture as contrasted with its spirit (Rom. ii. 27, 29; vii. 6; 2 Cor. iii. 6). In Luke xvi. 6, 7, it denotes a debtor's bond (A.V., bill). In John vii. 15, Acts xxvi. 24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isa. xxix. 11,12) where a learned man is described as ejpitamenov grammata, acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy iii. 15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters (grammata John vii. 15)? Also the comment upon Peter and John (Acts iv. 13) that they were unlearned (agrammatoi). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning (polla grammata) doth make thee mad (Acts xxvi. 24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes (grammateiv) were charged with producing copies according to the letter (kata to gramma).

The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before iJera gramma, so that the meaning is apparently more general: "thou hast known sacred writings." The familiar formula for the scriptures was aiJ grafai aJgiai.. A single book of the collection of writings was known as biblion (Luke iv. 17), or biblov (Luke xx. 42); never grafh, which was the term for a particular passage. See on Mark xii. 10. 27 It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (rJhmasin, see on Luke i. 37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally.



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VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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