Discovery Box 
Discovery BoxJohn 5
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5:1 After this 1 there was a Jewish feast, 2 and Jesus went up to Jerusalem. 3 5:2 Now there is 4 in Jerusalem by the Sheep Gate 5 a pool called Bethzatha 6 in Aramaic, 7 which has five covered walkways. 8 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 9 5:5 Now a man was there who had been disabled for thirty-eight years. 10 5:6 When Jesus saw him lying there and when he realized 11 that the man 12 had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, 13 I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, 14 someone else 15 goes down there 16 before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat 17 and walk.” 5:9 Immediately the man was healed, 18 and he picked up his mat 19 and started walking. (Now that day was a Sabbath.) 20
5:10 So the Jewish leaders 21 said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 22 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 23 and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat 24 and walk’?” 25 5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.
5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, 26 lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders 27 that Jesus was the one who had made him well.
5:16 Now because Jesus was doing these things 28 on the Sabbath, the Jewish leaders 29 began persecuting 30 him. 5:17 So he 31 told 32 them, “My Father is working until now, and I too am working.” 33 5:18 For this reason the Jewish leaders 34 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
5:19 So Jesus answered them, 35 “I tell you the solemn truth, 36 the Son can do nothing on his own initiative, 37 but only what he sees the Father doing. For whatever the Father 38 does, the Son does likewise. 39 5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, 40 so also the Son gives life to whomever he wishes. 41 5:22 Furthermore, the Father does not judge 42 anyone, but has assigned 43 all judgment to the Son, 5:23 so that all people 44 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 45 the one who hears 46 my message 47 and believes the one who sent me has eternal life and will not be condemned, 48 but has crossed over from death to life. 5:25 I tell you the solemn truth, 49 a time 50 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 51 authority to execute judgment, 52 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 53 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 54 5:30 I can do nothing on my own initiative. 55 Just as I hear, I judge, and my judgment is just, 56 because I do not seek my own will, but the will of the one who sent me. 57
5:31 “If I testify about myself, my testimony is not true. 5:32 There is another 58 who testifies about me, and I know the testimony he testifies about me is true. 5:33 You have sent to John, 59 and he has testified to the truth. 5:34 (I do not accept 60 human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, 61 and you wanted to rejoice greatly for a short time 62 in his light.
5:36 “But I have a testimony greater than that from John. For the deeds 63 that the Father has assigned me to complete – the deeds 64 I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people 65 have never heard his voice nor seen his form at any time, 66 5:38 nor do you have his word residing in you, because you do not believe the one whom he sent. 5:39 You study the scriptures thoroughly 67 because you think in them you possess eternal life, 68 and it is these same scriptures 69 that testify about me, 5:40 but you are not willing to come to me so that you may have life.
5:41 “I do not accept 70 praise 71 from people, 72 5:42 but I know you, that you do not have the love of God 73 within you. 5:43 I have come in my Father’s name, and you do not accept 74 me. If someone else comes in his own name, you will accept 75 him. 5:44 How can you believe, if you accept praise 76 from one another and don’t seek the praise 77 that comes from the only God? 78
5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 79 5:46 If 80 you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 81 wrote, how will you believe my words?”
1 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
2 tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë1 33 892 1424 pm, but is lacking in {Ì66,75 A B D T Ws Θ Ë13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.
sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.
3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
4 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
5 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
6 tc Some
sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
7 tn Grk “in Hebrew.”
8 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.
9 tc The majority of later
10 tn Grk “who had had thirty-eight years in his disability.”
11 tn Or “knew.”
12 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
13 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.
14 tn Grk “while I am going.”
15 tn Grk “another.”
16 tn The word “there” is not in the Greek text but is implied.
17 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.
18 tn Grk “became well.”
19 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
20 tn Grk “Now it was Sabbath on that day.”
sn This is a parenthetical note by the author.
21 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).
22 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
23 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
24 tc While a number of
25 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
26 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
27 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
28 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
29 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
30 tn Or “harassing.”
31 tc ‡ Most witnesses (Ì66 A D L Θ Ψ Ë1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
32 tn Grk “answered.”
33 sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca.
34 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
35 tn Grk “answered and said to them.”
36 tn Grk “Truly, truly, I say to you.”
37 tn Grk “nothing from himself.”
38 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
39 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
40 tn Grk “and makes them live.”
41 tn Grk “the Son makes whomever he wants to live.”
42 tn Or “condemn.”
43 tn Or “given,” or “handed over.”
44 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
45 tn Grk “Truly, truly, I say to you.”
46 tn Or “obeys.”
47 tn Or “word.”
48 tn Grk “and does not come into judgment.”
49 tn Grk “Truly, truly, I say to you.”
50 tn Grk “an hour.”
51 tn Grk “him.”
52 tn Grk “authority to judge.”
53 tn Grk “an hour.”
54 tn Or “a resurrection resulting in judgment.”
55 tn Grk “nothing from myself.”
56 tn Or “righteous,” or “proper.”
57 tn That is, “the will of the Father who sent me.”
58 sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.
59 sn John refers to John the Baptist.
60 tn Or “I do not receive.”
61 sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.
62 tn Grk “for an hour.”
63 tn Or “works.”
64 tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.
65 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.
66 sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century
67 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
68 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
69 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
70 tn Or “I do not receive.”
71 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
72 tn Grk “from men,” but in a generic sense; both men and women are implied here.
73 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.
74 tn Or “you do not receive.”
75 tn Or “you will receive.”
76 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
77 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
78 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
79 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
80 tn Grk “For if.”
81 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
