Yohanes 5:2-15
Konteks5:2 Now there is 1 in Jerusalem by the Sheep Gate 2 a pool called Bethzatha 3 in Aramaic, 4 which has five covered walkways. 5 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 6 5:5 Now a man was there who had been disabled for thirty-eight years. 7 5:6 When Jesus saw him lying there and when he realized 8 that the man 9 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, 10 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, 11 someone else 12 goes down there 13 before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat 14 and walk.” 5:9 Immediately the man was healed, 15 and he picked up his mat 16 and started walking. (Now that day was a Sabbath.) 17
5:10 So the Jewish leaders 18 said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 19 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 20 and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat 21 and walk’?” 22 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, 23 lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders 24 that Jesus was the one who had made him well.
[5:2] 1 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.
[5:2] 2 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.
[5:2] 3 tc Some
[5:2] 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.
[5:2] 5 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[5:2] 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.
[5:4] 6 tc The majority of later
[5:5] 7 tn Grk “who had had thirty-eight years in his disability.”
[5:6] 9 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
[5:7] 10 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.
[5:7] 11 tn Grk “while I am going.”
[5:7] 13 tn The word “there” is not in the Greek text but is implied.
[5:8] 14 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.
[5:9] 15 tn Grk “became well.”
[5:9] 16 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
[5:9] 17 tn Grk “Now it was Sabbath on that day.”
[5:9] sn This is a parenthetical note by the author.
[5:10] 18 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).
[5:10] 19 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:11] 20 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:12] 21 tc While a number of
[5:12] 22 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
[5:14] 23 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.
[5:15] 24 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.