יוחנן 5:26

Hebrew Modern Translation

כי כאשר לאב יש חיים בעצמו כן נתן גם לבן להיות לו חיים בעצמו׃

Parallel Translations

Delitzsche Hebrew NT (1877)
כִּי כַּאֲשֶׁר לָאָב יֵשׁ חַיִּים בְּעַצְמוֹ כֵּן נָתַן גַּם־לַבֵּן לִהְיוֹת־לוֹ חַיִּים בְּעַצְמוֹ׃

Bible Verse Review
  from Treasury of Scripure Knowledge

hath life: Exodus 3:14, Psalms 36:9, Psalms 90:2, Jeremiah 10:10, Acts 17:25, 1 Timothy 1:17, 1 Timothy 6:16

so hath: John 1:4, John 4:10, John 7:37, John 7:38, John 8:51, John 11:26, John 14:6, John 14:19, John 17:2, John 17:3, 1 Corinthians 15:45, Colossians 3:3, Colossians 3:4, 1 John 1:1-3, Revelation 7:17, Revelation 21:6, Revelation 22:1, Revelation 22:17

Reciprocal: Psalms 42:2 - living Ecclesiastes 3:17 - God Daniel 4:34 - him John 3:34 - for God John 5:19 - and John 6:57 - I live John 11:25 - the life Acts 3:15 - Prince Acts 14:15 - the living Acts 17:28 - in him Romans 5:10 - we shall 1 Timothy 6:13 - who quickeneth Hebrews 9:27 - but 1 Peter 2:4 - a living 1 Peter 4:6 - to them 2 Peter 1:17 - God 1 John 5:7 - The Father 1 John 5:11 - this

Gill's Notes on the Bible

For as the Father hath life in himself,.... Is the living God, the fountain of life, and is the author of life to all living creatures; or rather has eternal life in his mind, his heart, his counsel, and his covenant, and in his hands, for all his chosen ones, which seems to he the peculiar sense here:

so hath he given to the Son to have life in himself; he hath not only made the purpose of it in him, and given the promise of it to him; but even eternal life itself, he has put into his hands, and secured it in him for them, 1 John 5:11, to give it to as many as he has given him: and he does give it to all his sheep, so that not one of them shall perish; which shows that he and his Father are one, though not in person, yet as in affection, will and power, so in nature and essence. The Son has life in himself, essentially, originally, and inderivatively as the Father has, being equally the living God, the fountain of life, and donor of it, as he; and therefore this is not a life which he gives, or communicates to him; but eternal life is what the one gives, and the other receives, according to the economy of salvation settled between them: and hence it is, that all that hear Christ's voice spiritually shall live eternally; for these words are a reason of the former, and confirm the truth of them, as well as show the equality of the Son with the Father, in that he is equal to such a trust, as to have eternal life committed to him.

Barnes' Notes on the Bible

As the Father hath life - God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15; “we preach unto you that ye should turn from these vanities (idols) ‘unto the living God,’” Joshua 3:10; 1 Samuel 17:26; Jeremiah 10:10. See also Isaiah 40:18-31.

In himself - This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Genesis 2:7; God “breathed into his nostrils the breath of life, and man became a living soul” - that is, a living being. All other creatures derive their life from him. Psalms 104:30, Psalms 104:29; “thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust.” But God is underived. He always existed as he is. Psalms 90:2; “from everlasting to everlasting thou art God.” He is unchangeably the same, James 1:17. It cannot be said that he is “self-existent,” because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for “life.” Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has “in himself” infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So - In a manner like his. It corresponds to the first “as,” implying that one is the same as the other; life in the one is the “same,” and possessed in the same manner, as in the other.

Hath he given - This shows that the power or authority here spoken of was “given” or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as “Mediator.” It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have “given” him this power prove that he was inferior in his nature or that his existence was derived. For:

1. It has reference merely “to office.” As Mediator, he may be said to have been appointed by the Father.

2. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully “able” to do. So the Son, “as Mediator,” is subject to the Father; yet this proves nothing about his nature.

To have life - That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself - There is much that is remarkable in this expression. It is in Him as it is in God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ Acts 3:6; Acts 4:30; Acts 16:18; but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mark 5:41; Luke 7:14; John 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation - equal in omnipotence to the Father, and the power of searching all hearts - equal in omniscience to God.

Clarke's Notes on the Bible

Verse 26. Hath he given to the Son to have life, &c.] Here our Lord speaks of himself in his character of Messiah, or envoy of God.