John 5:10

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John 5:10 in Multiple Translations

Berean Standard Bible BSB

so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.”

King James Version KJV

¶ The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

American Standard Version ASV

So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.

Bible in Basic English BBE

So the Jews said to the man who had been made well, It is the Sabbath; and it is against the law for you to take up your bed.

Free Bible Version FBV

So the Jews said to the man who'd been healed, “This is the Sabbath! It's against the law to carry a mat!”

Geneva Bible 1599 GNV

The Iewes therefore said to him that was made whole, It is the Sabbath day: it is not lawfull for thee to cary thy bed.

Young's Literal Translation YLT

the Jews then said to him that hath been healed, 'It is a sabbath; it is not lawful to thee to take up the couch.'

World English Bible WEB

So the Jews said to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.”

Noah Webster Bible WBS

The Jews therefore said to him that was cured, it is the sabbath; it is not lawful for thee to carry thy bed.

Douay-Rheims 1899 DRV

The Jews therefore said to him that was healed: It is the sabbath; it is not lawful for thee to take up thy bed.

Translation for Translators T4T

So the Jewish leaders said to the man who had been healed, “Today is ◄the Sabbath/our rest day►, and in our Jewish laws it is written that people should not work on our ◄Sabbath/rest day►, so you should not be carrying your mat!”

Plain English Version PEV

So the Jewish leaders said to the man that got better, “Hey, you can’t carry your swag on our rest day. You are breaking the law.”

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Berean Amplified Bible — John 5:10

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 5:10 Interlinear (Deep Study)

BIB

GRK ελεγον ουν οι ιουδαιοι τω τεθεραπευμενω σαββατον εστιν ουκ εξεστιν σοι αραι τον κραββατον

ελεγον legō G3004 to say Verb-IAI-3P

ουν oun G3767 therefore/then Conj

οι ho G3588 the/this/who Art-NPM

ιουδαιοι Ioudaios G2453 Jew Adj-NPM

τω ho G3588 the/this/who Art-DSM

τεθεραπευμενω therapeuō G2323 to serve/heal Verb-RPP-DSM

σαββατον sabbaton G4521 Sabbath Noun-NSN

εστιν eimi G1510 to be Verb-PAI-3S

ουκ ou G3756 no Particle-N

εξεστιν exesti, exon G1832 be permitted Verb-PAI-3S

σοι su G4771 you Pron-2DS

αραι airō G142 to take up Verb-AAN

τον ho G3588 the/this/who Art-ASM

κραββατον krabbatos G2895 bed Noun-ASM

Greek Word Study

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Greek Word Reference — John 5:10

ελεγον legō G3004 "to say" Verb-IAI-3P

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιουδαιοι Ioudaios G2453 "Jew" Adj-NPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τεθεραπευμενω therapeuō G2323 "to serve/heal" Verb-RPP-DSM

To serve or heal, as in Matthew 12:10 and Mark 6:5, where Jesus cures people of diseases, showing God's power.

Definition: θεραπεύω [in LXX for יָשַׁב, etc. ;] __1. to do service, serve: with accusative of person(s), pass., Act.17:25. __2. As medical term, to treat (MM, Exp., xv), cure, heal: Mat.12:10, Mrk.6:5, Luk.6:7, al.; with accusative of person(s), Mat.4:24, Mrk.1:34, al.; before ἀπό, Luk.5:15 6:18 7:21 8:2, 43; θ. νόσον (μαλακίαν), Mat.4:23, al SYN: ἰάομαι (see Field, Notes, 60; MM, Exp., l.with) (AS)

Usage: Occurs in 43 NT verses. KJV: cure, heal, worship See also: Acts 4:14; Mark 3:10; Revelation 13:3.

σαββατον sabbaton G4521 "Sabbath" Noun-NSN

The Sabbath refers to the seventh day of the week, a day of rest and worship. It is mentioned in Matthew 12:8 and Mark 2:27, highlighting its importance in Jewish tradition. The concept of Sabbath rest is still observed today.

Definition: σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά [in LXX for שַׁבָּת, שַׁבָּתוֹן ;] __1. the seventh day of the week, the sabbath __(a) the sing. form -ον, τὸ σ.: Mat.12:8, Mrk.2:27, Luk.6:5, al.; ἡ ἡμέρα τοῦ σ. (in LXX, Exo.20:8, al., usually τῶν σ., see infr.), Luk.13:16 14:5; ὁδὸς σαββάτου, Act.1:12 (cf. Mat.24:29); dative, of time (τῷ) σ., Luk.6:9 14:1; ἐν (τῷ) σ., Mat.12:2, Luk.6:7, Jhn.5:16, al.; accusative, of duration, τὸ σ., Luk.23:56; κατὰ πᾶν σ., Act.13:27 15:21 18:4; pl., σ. τρία, Act.17:2 R, txt. (but see infr.); __(b) as most frequently in LXX (see Swete, Mk., 17; Thackeray, Gr., 35) the pl. form, τὰ σ. (see supr. on the Aram. form. There is also an analogy in the names of other festivals, τ. ἐγκαίνια, ἄζυμα, etc.): Mat.28:1, Col.2:16; ἡ ἡμέρα τῶν σ. (Exo.20:8, al.), Luk.4:16, Act.13:14 16:13; dative pl. (in LXX -τοις, but 1Ma.2:38 as in NT) by metaplasmus (El., § 9, 3), σάββασι, Mat.12:1, 5 12:10-12 Mrk.1:21 2:23 3:2, 4, Luk.4:31 6:2. __2. seven days, a week; __(a) the sing. form: πρώτη σαββάτσυ, Mrk.16:9; δὶς τοῦ σ. (Bl., § 35, 4; 36, 13), Luk.18:12; κατὰ μίαν σαββάτου, 1Co.16:2; pl., σ. τρία, Act.17:2 R, mg. (but see supr.); __(b) the pl. form: ἡ μία τῶν σ. (where the genitive = μετὰ τά; Soph., Lex., 43a), Mat.28:1, Mrk.16:2, Luk.24:1, Jhn.20:1, 19, Act.20:7 (AS)

Usage: Occurs in 62 NT verses. KJV: sabbath (day), week See also: 1 Corinthians 16:2; Luke 13:10; Matthew 28:1.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εξεστιν exesti, exon G1832 "be permitted" Verb-PAI-3S

To be permitted or lawful, as in Mark 2:24 and Acts 8:37, where certain actions are allowed. It can also mean to be right or just, as in Matthew 12:2 and 1 Corinthians 10:23.

Definition: ἔξ-εστι (εἰμί), impers. verb., it is permitted, lawful: Mrk.2:24, Act.8:37 (R, mg.), 1Co.10:23; with inf., Mat.12:2, 10 12 14:4 15:26 19:3 22:17 27:6, Mrk.3:4 12:14, Luk.6:2, 9 14:3, Jhn.5:10; before accusative, Mrk.2:26, Luk.6:4 20:22; with dative of person(s) and inf., Mat.20:15, Mrk.6:18 10:2, Jhn.18:31, Act.16:21 21:37 22:25 (inf. understood), 1Co.6:12; ἐξόν (sc. ἐστί), Act.2:29, 2Co.12:4; ἐξὸν ἦν, Mat.12:4.† (AS)

Usage: Occurs in 29 NT verses. KJV: be lawful, let, X may(-est) See also: 1 Corinthians 6:12; Mark 2:24; Matthew 27:6.

σοι su G4771 "you" Pron-2DS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

αραι airō G142 "to take up" Verb-AAN

Means to lift up or take away, used in John 8:59 to describe Jesus escaping, and in John 1:29 to describe Jesus taking away sin.

Definition: αἴρω, [in LXX chiefly for נשׂא, also for לקח, etc. ;] __1. to raise, take up, lift or draw up: Jhn.8:59 11:41, Act.27:17, al. __2. to bear, carry: Mat.4:6 16:24, al. __3. to bear or take away, carry off, remove: Mat.21:21, Jhn.19:31, 1Co.5:12 6:15 (see Lft., Notes, 216), al.; of the taking away sin by Christ, Jhn.1:29, 1Jn.3:5. (Cf. ἀπ᾽, ἐξ-, ἐπ-, μετ-, συν-, ὑπερ-αίρω). For exx. from π., see MM, VGT, see word) (AS)

Usage: Occurs in 98 NT verses. KJV: away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up) See also: 1 Corinthians 6:15; Luke 19:21; Revelation 10:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κραββατον krabbatos G2895 "bed" Noun-ASM

The Greek word for a simple bed or pallet, often used in stories about Jesus healing people, like the paralyzed man in Mark 2:4.

Definition: κράβαττος (Rec. κράββατος), ου, ὁ (a Macedonian word, = Lat. grabatus, cl. σκίμπους), [in Aquila.: Amo.3:12 * ;] a camp bed, pallet: Mrk.2:4, 9 2:11-12 6:55, Jhn.5:8-11, Act.5:15 9:33 (see Swete, Mk., 24, and cf. κλίνη).† (AS)

Usage: Occurs in 12 NT verses. KJV: bed See also: Acts 5:15; John 5:12; Mark 6:55.

Study Notes — John 5:10

Show Verse Quote Highlights

Context
Cross References
John 5:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 5:10
Jamieson-Fausset-Brown on John 5:10
Matthew Poole's Commentary on John 5:10
Trapp's Commentary on John 5:10
Ellicott's Commentary on John 5:10
Cambridge Bible on John 5:10
Barnes' Notes on John 5:10
Whedon's Commentary on John 5:10
Sermons on John 5:10

Context — The Pool of Bethesda

8Then Jesus told him, “Get up, pick up your mat, and walk.” 9Immediately the man was made well, and he picked up his mat and began to walk. Now this happened on the Sabbath day,

10so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.”

11But he answered, “The man who made me well told me, ‘Pick up your mat and walk.’” 12“Who is this man who told you to pick it up and walk?” they asked.

Cross References

	Reference	Text (BSB)
1	Jeremiah 17:21	This is what the LORD says: Take heed for yourselves; do not carry a load or bring it through the gates of Jerusalem on the Sabbath day.
2	Luke 6:2	But some of the Pharisees asked, “Why are you doing what is unlawful on the Sabbath?”
3	John 9:16	Because of this, some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” But others said, “How can a sinful man perform such signs?” And there was division among them.
4	Mark 3:4	And He asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” But they were silent.
5	Luke 13:14	But the synagogue leader was indignant that Jesus had healed on the Sabbath. “There are six days for work,” he told the crowd. “So come and be healed on those days and not on the Sabbath.”
6	Mark 2:24	So the Pharisees said to Him, “Look, why are they doing what is unlawful on the Sabbath?”
7	Nehemiah 13:15–21	In those days I saw people in Judah treading winepresses on the Sabbath and bringing in grain and loading it on donkeys, along with wine, grapes, and figs. All kinds of goods were being brought into Jerusalem on the Sabbath day. So I warned them against selling food on that day. Additionally, men of Tyre who lived there were importing fish and all kinds of merchandise and selling them on the Sabbath to the people of Judah in Jerusalem. Then I rebuked the nobles of Judah and asked, “What is this evil you are doing—profaning the Sabbath day? Did not your forefathers do the same things, so that our God brought all this disaster on us and on this city? And now you are rekindling His wrath against Israel by profaning the Sabbath!” When the evening shadows began to fall on the gates of Jerusalem, just before the Sabbath, I ordered that the gates be shut and not opened until after the Sabbath. I posted some of my servants at the gates so that no load could enter on the Sabbath day. Once or twice, the merchants and those who sell all kinds of goods camped outside Jerusalem, but I warned them, “Why are you camping in front of the wall? If you do it again, I will lay hands on you.” From that time on, they did not return on the Sabbath.
8	Matthew 12:2–8	When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.” Jesus replied, “Have you not read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests. Or haven’t you read in the Law that on the Sabbath the priests in the temple break the Sabbath and yet are innocent? But I tell you that something greater than the temple is here. If only you had known the meaning of ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.”
9	John 5:16	Now because Jesus was doing these things on the Sabbath, the Jews began to persecute Him.
10	Exodus 20:8–11	Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God, on which you must not do any work—neither you, nor your son or daughter, nor your manservant or maidservant or livestock, nor the foreigner within your gates. For in six days the LORD made the heavens and the earth and the sea and all that is in them, but on the seventh day He rested. Therefore the LORD blessed the Sabbath day and set it apart as holy.

John 5:10 Summary

This verse shows that the Jewish leaders were upset with the man who had been healed because he was carrying his mat on the Sabbath day. They thought this was against God's law, as seen in Exodus 20:8-11. However, Jesus had just healed the man and told him to pick up his mat and walk, as seen in John 5:8. This highlights the conflict between Jesus' authority and the Jewish leaders' interpretation of the law, and reminds us to prioritize obedience to God's commands over human traditions and rules, as seen in Matthew 12:14.

Frequently Asked Questions

Why were the Jews upset with the man who had been healed?

The Jews were upset because the man was carrying his mat on the Sabbath day, which they considered to be unlawful according to their traditions, as seen in Exodus 20:8-11 and Deuteronomy 5:12-15.

What was the main concern of the Jews in this verse?

The main concern of the Jews was that the man was breaking the Sabbath law by carrying his mat, which they believed was a violation of God's commandment in Exodus 20:8-11.

How did the Jews' reaction relate to Jesus' command to the man?

The Jews' reaction was a direct response to Jesus' command to the man to pick up his mat and walk, as seen in John 5:8, which highlighted the conflict between Jesus' authority and the Jewish leaders' interpretation of the law.

What does this verse reveal about the Jewish leaders' priorities?

This verse reveals that the Jewish leaders were more concerned with enforcing their traditions and laws than with recognizing the miracle that had just occurred, as seen in John 5:9, which is similar to the Pharisees' reaction in Matthew 12:14.

Reflection Questions

How do I prioritize obedience to God's commands over human traditions and rules?
In what ways can I be like the Jewish leaders, focusing on the wrong things and missing the miracle of God's work in my life?
What are some areas in my life where I need to choose between following Jesus' commands and following human traditions or expectations?
How can I cultivate a heart that is more concerned with pleasing God than with pleasing people or following rules?

Gill's Exposition on John 5:10

The Jews therefore said unto him that was cured,.... When they saw him, either at the place, or as he walked through the streets, with his bed on his back: it is the sabbath day: do not you know it?

Jamieson-Fausset-Brown on John 5:10

The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. The Jews - that is, those in authority (see the note at John 1:19).

Matthew Poole's Commentary on John 5:10

That is, according to the letter of the law: they understood not that Christ was the Lord of the sabbath; their cavil argued their want both of faith in Christ, and charity also toward their neighbour.

Trapp's Commentary on John 5:10

10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. Ver. 10. It is the sabbath, it is not lawful, &c.] Vere, sed non sincere. Truly but not sincerely. It more troubled them that Christ had healed him than that the sabbath had been broken by him. The poorer Swedes always break the sabbath, saying that it is only for gentlemen to keep that day.

Ellicott's Commentary on John 5:10

(10) The Jews therefore said unto him.—But what they cannot deny they can cavil at. One might have expected from human hearts wonder and thankfulness that the man could walk at all. We find from the formalism which had bound the letter round men until it had well nigh crushed all heart out of them, the murmur that the carrying of his bed was not lawful on the Sabbath. This is not the only place in this Gospel where the words and works of Christ clashed with the current views of the sanctity of the Sabbath day. (Comp. John 7:23; John 9:14.) The general question has been treated in Notes on Matthew 12:10-12. Here it will be sufficient to note that the bearing of burdens was specially forbidden in the Prophecy of Jeremiah: “Take heed to yourselves, and bear no burden on the Sabbath day” (Jeremiah 17:21; comp. Nehemiah 13:15 et seq.), and that the Rabbis pressed this to include a burden of any kind. They said, for example, “If any man on the Sabbath bring in or take out anything on the Sabbath from a public to a private place, if thoughtlessly he hath done this he shall sacrifice for his sin; but if wilfully, he shall be cut off and shall be stoned.”

Cambridge Bible on John 5:10

10–16. The Sequel of the Sign10. The Jews] The hostile party, as usual: probably members of the Sanhedrin (see on John 1:19). They ignore the cure and notice only what can be attacked. They had the letter of the law very strongly on their side. Comp. Exodus 23:12; Exodus 31:14; Exodus 35:2-3; Numbers 15:32; Nehemiah 13:15; and especially Jeremiah 17:21.

Barnes' Notes on John 5:10

Not lawful - It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion.

Whedon's Commentary on John 5:10

10. The Jews—Who beheld him bearing his burden home, but knew not the cause of his cure.

Sermons on John 5:10

	Sermon	Description
	Edition 7 - Many Witnesses to the Power of the Blood and of the Holy Ghost by William Seymour	G.B. Cashwell reports Pentecost spreading in the South, with miraculous healings, speaking in tongues, and angelic encounters. In San Francisco, conversions, sanctifications, and d
	The First Crisis of Redemption by Charles Ewing Brown	Charles Ewing Brown preaches about the historical shift in the understanding of salvation from sin within Christianity, highlighting the apostolic belief in salvation from sin and
	The Day That Belongs to the Lord by Denny Kenaston	In this sermon, the speaker emphasizes the importance of being creative in our daily lives and making each day a sweet and blessed day. He encourages the congregation to search the
	An Occasion for God's Glory by Dennis Kinlaw	In this sermon, the speaker shares his personal experience of witnessing extreme poverty in Columbia and feeling compelled to help. He recounts a story of being asked to befriend a
	The Wisdom of the Pharisees by Chip Brogden	Chip Brogden preaches about the danger of religious complacency and the Pharisees' failure to recognize Jesus as the Son of God due to their focus on external rules and customs. He
	Pharisees Judge Godly People for Not Doing Something That They Do by Zac Poonen	Zac Poonen addresses the hypocrisy of the Pharisees who judged Jesus for not adhering to their strict Sabbath observance, emphasizing that true godliness should not be measured by
	Jesus Interprets the Law by Paul Bramsen	Paul Bramsen preaches about the wisdom of interpreting daily experiences, making personal rules for living, considering others' experiences, and ultimately obeying the words of God