Joh 5:45-47 | RWP | e4.org | Think not ( μη δοκειτε ). Prohibition with μη and the present imperative. See on verse for δοκεω for mistaken opinions in John. I will accuse you ( εγω κατηγορησω υμων ). Emphasis on εγω (I). Future active indicative of κατηγορεω ( κατα , against, αγορευω , to speak in the assembly αγορα , to bring an accusation in court, a public accusation). See for προαιτιαομα for making previous charge and for διαβαλλω , a secret malicious accusation, and for εγκαλεω , for public charge, not necessarily before tribunal. Even Moses ( Μωυσης ). No "even" in the Greek. On whom ye have set your hope ( εις ον υμεις ηλπικατε ). Perfect active indicative of ελπιζω , state of repose in Moses. Only example of ελπιζω in John. See for use of εις with ελπιζω instead of the usual επ ( ).

‏ John 5:45-47

Think not ( μη δοκειτε ). Prohibition with μη and the present imperative. See on verse 39 for δοκεω for mistaken opinions in John.

I will accuse you ( εγω κατηγορησω υμων ). Emphasis on εγω (I). Future active indicative of κατηγορεω ( κατα, against, αγορευω, to speak in the assembly αγορα, to bring an accusation in court, a public accusation). See Ro 3:9 for προαιτιαομα for making previous charge and Lu 16:1 for διαβαλλω, a secret malicious accusation, and Ro 8:33 for εγκαλεω, for public charge, not necessarily before tribunal.

Even Moses ( Μωυσης ). No "even" in the Greek.

On whom ye have set your hope ( εις ον υμεις ηλπικατε ). Perfect active indicative of ελπιζω, state of repose in Moses. Only example of ελπιζω in John. See 2Co 1:10 for use of εις with ελπιζω instead of the usual επ (1Ti 4:10).

Ye would believe me ( επιστευετε αν εμο ). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and αν in apodosis. This was a home-thrust, proving that they did not really believe Moses.

For he wrote of me ( περ γαρ εμου εκεινος εγραψεν ). De 18:18f. is quoted by Peter (Ac 3:22) as a prophecy of Christ and also by Stephen in Ac 7:37. See also Joh 3:14 about the brazen serpent and 8:56 about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.

His writings ( τοις εκεινου γραμμασιν ). Dative case with πιστυετε. See Lu 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between

writings ( γραμμασιν, from γραφω, to write) and

words ( ρημασιν, from ειπον ). Γραμμα may mean the mere letter as opposed to spirit (2Co 3:6; Ro 2:27, 29; 7:6), a debtor's bond (Lu 16:6f.), letters or learning (Joh 7:15; Ac 26:24) like αγραμματο for unlearned (Ac 4:13), merely written characters (Lu 23:38; 2Co 3:7; Ga 6:11), official communications (Ac 28:21), once ιερα γραμματα for the sacred writings (2Ti 3:15) instead of the more usual α αγια γραφα. Γραφη is used also for a single passage (Mr 12:10), but βιβλιον for a book or roll (Lu 4:17) or βιβλος (Lu 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Lu 24:27, 44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes ( ο γραμματεις ) made copies according to the letter ( κατα το γραμμα ).