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John 5

7 translations · read through 10 traditions · film, song & storybook.

NCB · New Consensus Bible

1After these things there was the feast of the Jews, and Jesus went up to Jerusalem. 2Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethzatha, having five porticoes. 3In these lay a great multitude of the ailing, the unseeing, the limping, the withering, waiting for the stirring of the water; 4for an angel at a set time went down into the pool, and stirred the water. The first one therefore to step in after the stirring of the water became well, from whatever disease he was held by. 5And a certain man was there, having thirty-eight years in his infirmity. 6Jesus, seeing this one lying there, and knowing that he already had been a long time, says to him, "Do you want to become well?" 7The ailing man answered him, "Sir, I have no man to put me into the pool whenever the water is stirred; but while I am coming, another goes down before me." 8Jesus says to him, "Get up, pick up your mat, and walk." 9And immediately the man became well, and picked up his mat, and was walking. Now it was a Sabbath on that day. 10Therefore the Jews said to the one having been cured, "It is a Sabbath, and it is not lawful for you to pick up your mat." 11But he answered them, "The one having made me well, that one said to me, 'Pick up your mat, and walk.'" 12Therefore they asked him, "Who is the man who said to you, 'Pick up your mat, and walk'?" 13But the healed one did not know who it was, for Jesus slipped away, there being a crowd in the place. 14After these things Jesus finds him in the temple and said to him, "Look, you have become well; sin no more, so that something worse does not happen to you." 15The man went away and announced to the Jews that Jesus is the one having made him well. 16And because of this the Jews were persecuting Jesus and were seeking to kill him, because he was doing these things on a Sabbath. 17But Jesus answered them, "My Father works until now, and I work." 18Because of this, therefore, the Jews were seeking all the more to kill him, because he not only was breaking the Sabbath, but also was calling God his own Father, making himself equal to God. 19Jesus therefore answered and was saying to them, "I tell you the truth, the Son can do nothing of himself, unless he sees the Father doing something. For whatever things that one does, these the Son also does in like manner. 20For the Father loves the Son and shows him all things that he himself does, and he will show him greater works than these, so that you may marvel. 21For just as the Father raises the dead and gives life, so also the Son gives life to whom he desires. 22For neither does the Father judge anyone, but he has given all judgment to the Son, 23so that all may honor the Son just as they honor the Father. The one not honoring the Son does not honor the Father who sent him. 24"I tell you the truth: the one hearing my word and believing the one who sent me has eternal life and does not come into judgment, but has passed out of death into life. 25I tell you the truth: an hour comes, and now is, when the dead will hear the voice of the Son of God, and those having heard will live. 26For just as the Father has life in himself, so also he gave to the Son to have life in himself; 27and he gave him authority to execute judgment, because he is the Son of Man. 28Do not marvel at this, because an hour comes in which all those in the tombs will hear his voice 29and will come out: those doing the good things to a resurrection of life, but those practicing the evil things to a resurrection of judgment. 30I can do nothing of myself. Just as I hear, I judge; and my judgment is righteous, because I do not seek my own will but the will of the Father who sent me. 31If I testify concerning myself, my testimony is not true. 32It is another who is testifying concerning me, and I know that the testimony which he testifies concerning me is true. 33You have sent to John, and he has testified to the truth. 34But the testimony I receive is not from a man; rather, I say these things so that you may be saved. 35That one was the lamp, the burning one and shining one, and you were willing to rejoice for an hour in his light. 36But I have the testimony greater than John's; for the works which the Father has given me so that I might complete them, those very works that I do, testify concerning me that the Father has sent me. 37And the Father who sent me, that one has testified concerning me. You have neither heard his voice at any time, nor seen his form, 38and you do not have his word remaining in you, because as for the one whom that one sent, him you do not believe. 39You search the Scriptures, because you think you have eternal life in them; and those are the ones testifying concerning me, 40and you are not willing to come to me so that you may have life. 41I do not receive glory from men; 42but I know you, that you do not have the love of God in yourselves. 43I have come in the name of my Father, and you do not receive me. If another comes in his own name, you will receive that one. 44How are you able to believe, receiving glory from one another, and you do not seek the glory that comes from the only God? 45Do not think that I will accuse you to the Father; the one accusing you is Moses, in whom you have set your hope. 46For if you believed Moses, you would believe me; for that one wrote concerning me. 47But if you do not believe his writings, how will you believe my words?

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John 5: The Healing at Bethesda

At the pool of Bethesda, Jesus heals a man paralyzed for thirty-eight years on the Sabbath, sparking intense persecution and prompting a profound declaration of His equality with the Father.

The New Consensus Bible text of John 5, read aloud over the chapter’s eight scenes. The words appear below as they are read.

Film, illustrations and song are AI-generated from this chapter’s consensus — not a depiction any tradition has approved.

What the traditions agree on

Although no claims reach universal agreement, several traditions affirm that Christ's statement that He does nothing of Himself demonstrates the Father and Son's consubstantial divine essence and inseparable operation. Furthermore, some traditions agree that there will be a single, general bodily resurrection of both the righteous and the wicked at the last day, and they maintain that searching the Scriptures is spiritually dead unless its primary hermeneutical function is to lead to a living… Sign in to read the full consensus →

Where the traditions differ

  • The physical details of Bethesda, such as the five porches and the limitation of healing to one person at a time, symbolize the limitations and inability of the Mosaic Law to provide ultimate salvation.

    catholic: QUALIFY; orthodox: QUALIFY

  • The invalid's thirty-eight years of paralysis allegorically represents humanity's total spiritual inability and bondage to sin prior to the Incarnation.

    orthodox: QUALIFY; oriental-orthodox: AFFIRM; baptist: QUALIFY

  • The Son's authority to grant life to whom He desires demonstrates sovereign, unconditional election.

    reformed: AFFIRM; methodist: DENY

  • Jesus' inquiry into the invalid's desire to be healed illustrates the necessity of human consent and cooperation in responding to prevenient grace.

    reformed: DENY; baptist: DENY; methodist: AFFIRM

  • The refusal of the religious leaders to come to Christ proves that divine grace is resistible and human agency can thwart salvation.

    reformed: DENY; methodist: AFFIRM

  • The final resurrection entails a judgment explicitly based on the ethical reality of a person's lived deeds.

    orthodox: AFFIRM; lutheran: QUALIFY; anabaptist: AFFIRM

  • Moses and the Law function theologically to expose and accuse sinners before God rather than to justify them.

    orthodox: AFFIRM; lutheran: AFFIRM; baptist: QUALIFY

  • Jesus intentionally defied oppressive human traditions, rather than divine law, to restore the Sabbath as a day of healing and mercy.

    anabaptist: DENY; adventist: AFFIRM

  • The narrative of the paralytic functions liturgically as an allegory for the believer's soul awaiting Christ's immediate, resurrecting healing.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; baptist: QUALIFY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

The narrative begins with Jesus healing a man who had been paralyzed for thirty-eight years at the pool of Bethesda. Because this act of healing and the command to carry a mat occur on the Sabbath, it provokes a fierce controversy with the religious authorities. In response, Jesus delivers a profound discourse defending His actions by claiming a unique, filial equality with God the Father. He asserts His divine authority to give life and execute judgment, and outlines a series of witnesses—John the Baptist, His own miraculous works, the Father, and the Scriptures—that validate His identity and mission. Reception: The Catholic tradition reads this chapter as a masterclass in both sacramental typology and Trinitarian dogma, drawing deeply from both Latin and Eastern Fathers. The pool of Bethesda is universally received as a prefiguration of the Sacrament of Baptism. Tertullian reads the angel troubling the waters as a type of the Holy Spirit descending to consecrate the baptismal font. John Chrysostom expands this typology to contrast the Old and New Covenants: where the pool healed only the first person who stepped in (representing the limited grace of the Law), the waters of Christian Baptism offer universal grace, healing the spiritual ailments of the entire multitude of humanity. Christologically, the chapter provides foundational vocabulary for the Church's defense against Arianism. Augustine utilizes Jesus' statement that the Son does nothing of Himself, but only what He sees the Father doing, to explain the inseparable operation of the Trinity. The Son’s dependence is not a subordination of divine nature or power, but points to His eternal generation from the Father—they share one will and one nature. Furthermore, Augustine formally distinguishes the 'two resurrections' taught by Christ in this discourse: the 'first resurrection' occurring now as souls are spiritually raised from the death of sin by hearing the voice of the Son, and the 'second resurrection' at the end of time when bodies will physically rise from the tombs for final judgment.

Eastern Orthodox

In its immediate narrative context, John 5 recounts Jesus healing a man who had been paralyzed for thirty-eight years at the pool of Bethesda in Jerusalem. Because the healing takes place on the Sabbath and Jesus commands the man to carry his mat, he faces severe opposition from the Jewish leaders. Jesus responds by escalating his claims, stating that he is working just as his Father is working, thereby making himself equal with God. This prompts a profound discourse in which Jesus outlines his unique relationship with the Father—asserting that the Son does only what he sees the Father doing, possesses the authority to grant life, and has been entrusted with all judgment. He concludes by calling upon the testimonies of John the Baptist, his own miraculous works, the Father, the Scriptures, and Moses to validate his divine mission. Reception: The Eastern Orthodox reception of John 5 operates heavily on two fronts: the typological and the Christological. Typologically, the pool of Bethesda is universally read by the Greek Fathers as a prefiguration of Christian Baptism. John Chrysostom notes that the five porches represent the five books of the Mosaic Law, which could gather the sick but could not cure them, just as the Law revealed sin but could not grant salvation. The 'troubling of the water' by an angel anticipates the descent of the Holy Spirit upon the baptismal font. Christologically, verses 17-30 formed a crucial battleground during the Arian controversies. Where Arians read 'the Son can do nothing of himself' (v. 19) as evidence of the Son's subordination and lesser nature, the patristic consensus—championed by figures like John Chrysostom and Cyril of Alexandria—read it as an affirmation of consubstantiality (homoousios). They argued that this verse demonstrates an absolute unity of essence, will, and operation (energeia) between the Father and the Son; the Son cannot act independently of the Father precisely because they share one divine nature. Furthermore, verses 28-29 explicitly affirm the Orthodox teaching of a general, bodily resurrection and a final judgment based on deeds ('those who have done good... those who have done evil').

Oriental Orthodox

In this narrative and discourse, Jesus heals a paralyzed man at the pool of Bethesda on the Sabbath, sparking intense opposition from the Jewish authorities. This confrontation escalates when Jesus defends His actions by claiming God as His own Father, effectively making Himself equal to God. The chapter then shifts to a profound Christological discourse where Jesus explains His relationship with the Father—emphasizing their total unity in will, action, life-giving power, and judgment—and cites the testimonies of John the Baptist, His own miracles, the Father, and the Scriptures as witnesses to His divine mission. Reception: The Oriental Orthodox tradition approaches this chapter as a cornerstone for both its Trinitarian theology and its unique miaphysite Christology. Against early Arian subordinationism, Athanasius of Alexandria heavily utilized Christ's claim that 'the Son can do nothing of himself, but what he sees the Father doing' (John 5:19) to prove the shared, singular essence of the Father and the Son; they share one will and one operation. Later, in the Christological controversies, Cyril of Alexandria applied this same discourse to defend the unity of the Incarnate Word. For the miaphysite tradition, verses 19-21 demonstrate that Christ acts as a single, unified subject. There is no division of His actions into those performed by a 'divine nature' and those by a 'human nature'; rather, the Incarnate Word operates with a single divine-human activity. Additionally, the tradition employs a deep typological reading of the pool of Bethesda (John 5:2-4). Severus of Antioch and early Alexandrian fathers saw the angel stirring the waters as a direct foreshadowing of the Holy Spirit descending to consecrate the baptismal waters, shifting the healing from a temporal, bodily cure for one person to an eternal, spiritual cure for all of humanity.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 2Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, “Bethesda”, having five porches. 3In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 4for an angel went down at certain times into the pool and stirred up the water. Whoever stepped in first after the stirring of the water was healed of whatever disease he had. 5A certain man was there who had been sick for thirty-eight years. 6When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, “Do you want to be made well?” 7The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, but while I’m coming, another steps down before me.” 8Jesus said to him, “Arise, take up your mat, and walk.” 9Immediately, the man was made well, and took up his mat and walked. Now that day was a Sabbath. 10So the Jews said to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.” 11He answered them, “He who made me well said to me, ‘Take up your mat and walk.’ ” 12Then they asked him, “Who is the man who said to you, ‘Take up your mat and walk’ ?” 13But he who was healed didn’t know who it was, for Jesus had withdrawn, a crowd being in the place. 14Afterward Jesus found him in the temple and said to him, “Behold, you are made well. Sin no more, so that nothing worse happens to you.” 15The man went away, and told the Jews that it was Jesus who had made him well. 16For this cause the Jews persecuted Jesus and sought to kill him, because he did these things on the Sabbath. 17But Jesus answered them, “My Father is still working, so I am working, too.” 18For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 19Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 20For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 21For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 22For the Father judges no one, but he has given all judgment to the Son, 23that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent him. 24“Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into life. 25Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live. 26For as the Father has life in himself, even so he gave to the Son also to have life in himself. 27He also gave him authority to execute judgment, because he is a son of man. 28Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice 29and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 30I can of myself do nothing. As I hear, I judge; and my judgment is righteous, because I don’t seek my own will, but the will of my Father who sent me. 31“If I testify about myself, my witness is not valid. 32It is another who testifies about me. I know that the testimony which he testifies about me is true. 33You have sent to John, and he has testified to the truth. 34But the testimony which I receive is not from man. However, I say these things that you may be saved. 35He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 36But the testimony which I have is greater than that of John; for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 37The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 38You don’t have his word living in you, because you don’t believe him whom he sent. 39“You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 40Yet you will not come to me, that you may have life. 41I don’t receive glory from men. 42But I know you, that you don’t have God’s love in yourselves. 43I have come in my Father’s name, and you don’t receive me. If another comes in his own name, you will receive him. 44How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God? 45“Don’t think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 46For if you believed Moses, you would believe me; for he wrote about me. 47But if you don’t believe his writings, how will you believe my words?”

KJV · King James Version

1After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5And a certain man was there, which had an infirmity thirty and eight years. 6When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8Jesus saith unto him, Rise, take up thy bed, and walk. 9And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15The man departed, and told the Jews that it was Jesus, which had made him whole. 16And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17But Jesus answered them, My Father worketh hitherto, and I work. 18Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. 21For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22For the Father judgeth no man, but hath committed all judgment unto the Son: 23That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. 24Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. 31If I bear witness of myself, my witness is not true. 32There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33Ye sent unto John, and he bare witness unto the truth. 34But I receive not testimony from man: but these things I say, that ye might be saved. 35He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40And ye will not come to me, that ye might have life. 41I receive not honour from men. 42But I know you, that ye have not the love of God in you. 43I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. 44How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 45Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46For had ye believed Moses, ye would have believed me: for he wrote of me. 47But if ye believe not his writings, how shall ye believe my words?

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Differences that change the meaning (115)
  • v1 [stylistic]: translates the demonstrative pronoun as plural 'these things' versus singular 'this' — “these things” (WEB, ASV, YLT, DARBY, DRC) vs “this there” (KJV, WEBSTER)
  • v1 [lexical]: translates the word as 'feast' versus 'festival day' — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
  • v2 [grammatical]: differences in the conjunction and preposition introducing the location — “in” (WEB, ASV, DARBY) vs “Now there is at” (KJV, WEBSTER, DRC) vs “and in” (YLT)
  • v2 [lexical]: translates the body of water as 'pool' versus 'pond', with minor variations in the relative pronoun — “pool which is” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT) vs “pond” (DRC)
  • v3 [lexical]: translates the description of the people as 'sick', 'impotent', 'ailing', or adds clarifying nouns — “sick” (DARBY, DRC) vs “those who were sick” (WEB) vs “impotent folk of” (KJV) vs “them that were sick” (ASV) vs “the ailing” (YLT) vs “persons” (WEBSTER)
  • v4 [lexical]: translates the body of water as 'pool' versus 'pond' — “pool” (WEB, KJV, YLT, DARBY, WEBSTER) vs “pond” (DRC)
  • v4 [lexical]: translates the action on the water as 'troubling', 'stirring', or 'motion' — “troubling” (KJV, YLT, DARBY) vs “stirring” (WEB, WEBSTER) vs “motion” (DRC)
  • v4 [lexical]: translates the relationship to the disease as 'had', 'was held', 'laboured under', or 'lay under' — “had” (WEB, KJV, WEBSTER) vs “was held” (YLT) vs “laboured under” (DARBY) vs “lay under” (DRC)
  • v6 [grammatical]: translates the verb as a finite past tense verb versus a participle — “knew” (WEB, KJV, ASV, WEBSTER, DRC) vs “having known” (YLT) vs “knowing” (DARBY)
  • v6 [stylistic]: phrases the man's condition as being 'sick', 'in that state', or implies it with 'had been now/already' — “had been now” (KJV, ASV, WEBSTER, DRC) vs “sick for” (WEB) vs “is already” (YLT) vs “was in that state” (DARBY)
  • v6 [stylistic]: translates 'long' versus 'great length of' — “long” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “great length of” (DARBY)
  • v7 [lexical]: translates the description of the man as 'sick', 'impotent', 'infirm', or 'ailing' — “sick” (WEB, ASV) vs “impotent” (KJV, WEBSTER) vs “infirm” (DARBY, DRC) vs “ailing” (YLT)
  • v7 [lexical]: translates the action of entering the water as 'steppeth/steps down', 'doth go / goeth', or 'descends' — “steppeth down” (KJV, ASV, WEBSTER) vs “steps” (WEB) vs “doth go” (YLT) vs “descends” (DARBY) vs “goeth” (DRC)
  • v8 [grammatical]: variations in the verb 'said' versus 'says' and the preposition used for the indirect object — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v8 [stylistic]: translates the command as 'Arise' versus 'Rise' — “Arise” (WEB, ASV, DARBY, DRC) vs “Rise” (KJV, YLT, WEBSTER)
  • v8 [lexical]: (vv 8, 9, 11, 12) translates the object as 'bed', 'couch', or 'mat' — “thy bed” (KJV, ASV, WEBSTER, DRC) vs “couch” (YLT, DARBY) vs “your mat” (WEB)
  • v9 [lexical]: translates the healing as being 'made whole', made 'well', 'became whole', or 'healed' — “was made whole” (KJV, ASV, DRC) vs “well” (WEB) vs “became” (YLT) vs “became well” (DARBY) vs “healed” (WEBSTER)
  • v10 [lexical]: phrases the permissibility as 'lawful' or 'permitted', with varying pronouns — “lawful for thee” (KJV, ASV, WEBSTER, DRC) vs “you” (WEB) vs “to” (YLT) vs “permitted” (DARBY)
  • v10 [lexical]: differences in translating the verb as 'carry' versus 'take up' and the object as 'bed', 'mat', or 'couch' — “carry thy bed” (KJV, WEBSTER) vs “take up” (ASV, DRC) vs “the mat” (WEB) vs “take up the couch” (YLT) vs “take up couch” (DARBY)
  • v11 [lexical]: translates the relative clause referring to the healer as 'that made', 'who made', or 'healed' — “that made” (KJV, ASV, DARBY, DRC) vs “who” (WEB, YLT) vs “healed” (WEBSTER)
  • v11 [stylistic]: (vv 11, 22) uses the preposition 'to' versus 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v13 [lexical]: translates the conjunction as 'But' versus 'And' — “But” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
  • v13 [grammatical]: variations in the relative pronoun and verb tense used for the healed man — “that was” (KJV, ASV, YLT, WEBSTER) vs “who” (WEB, DRC) vs “had been” (DARBY)
  • v13 [lexical]: differences in the translation and tense of the verb for knowing — “knew” (ASV, DARBY, WEBSTER, DRC) vs “didn’t know” (WEB) vs “wist not” (KJV) vs “had known” (YLT)
  • v13 [lexical]: uses the definite article 'the' versus the demonstrative 'that' — “the” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
  • v14 [lexical]: translates the temporal phrase as 'Afterward(s)' versus 'After these things' — “Afterward” (WEB, KJV, ASV, WEBSTER) vs “After these things” (YLT, DARBY) vs “Afterwards” (DRC)
  • v14 [grammatical]: translates the verb in the present tense ('findeth/finds') versus the past tense ('found') — “findeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “found” (WEB) vs “finds” (DARBY)
  • v14 [stylistic]: variations in translating the verb of speaking and the preposition 'to' versus 'unto' — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “saith to” (DRC)
  • v14 [lexical]: translates the negative purpose clause as 'lest' versus 'so that', and varies the pronoun ('nothing', 'something', 'a [worse thing]', 'some') — “lest a” (KJV, ASV, WEBSTER) vs “so that nothing” (WEB) vs “something” (YLT) vs “that something” (DARBY) vs “some” (DRC)
  • v14 [lexical]: translates the verb as 'happen', 'come', or 'befall' — “happens to you” (WEB) vs “thing come unto thee” (KJV) vs “befall” (ASV) vs “may happen to” (YLT) vs “do not happen to” (DARBY) vs “to” (WEBSTER) vs “happen to” (DRC)
  • v15 [lexical]: translates the verb of motion as 'went away', 'departed', or 'went his way' — “went away” (WEB, ASV, YLT, DARBY) vs “departed” (KJV, WEBSTER) vs “went his way” (DRC)
  • v15 [grammatical]: uses the relative pronoun 'who' versus 'which', and varies between 'made [whole]' and 'healed' — “who” (WEB, ASV, YLT, DARBY, DRC) vs “which had made” (KJV) vs “who healed” (WEBSTER)
  • v16 [grammatical]: translates the verb as past tense, present tense (historical present), or a continuous participle — “persecuted” (WEB, ASV, DARBY, WEBSTER) vs “persecute” (KJV, DRC) vs “persecuting” (YLT)
  • v17 [lexical]: translates the temporal adverb as 'hitherto', 'still', 'even until now', or 'till now' — “worketh hitherto and” (KJV, DARBY, WEBSTER) vs “is still working so” (WEB) vs “even until now” (ASV) vs “till now doth work” (YLT) vs “until now” (DRC)
  • v17 [stylistic]: translates the verb as 'work' versus 'am working too' — “work” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “am working too” (WEB)
  • v18 [stylistic]: translates the verb as 'sought', 'seeking', or adds 'all [the more]' — “sought” (KJV, ASV, DARBY, WEBSTER, DRC) vs “all” (WEB) vs “seeking” (YLT)
  • v18 [lexical]: translates the verb as 'broken/broke/brake/break' versus 'violated', with differing tenses — “had broken” (KJV, WEBSTER) vs “broke” (WEB) vs “brake” (ASV) vs “was he breaking” (YLT) vs “violated” (DARBY) vs “break” (DRC)
  • v18 [lexical]: translates the verb as 'called' or 'said that' — “called” (WEB, ASV, YLT) vs “that” (KJV, WEBSTER) vs “said” (DARBY, DRC)
  • v18 [stylistic]: uses the preposition 'with' versus 'to' after 'equal' — “with” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to” (YLT, DRC)
  • v19 [stylistic]: variations in the verbs used to introduce Jesus' statement ('answered', 'responded', 'said') — “therefore answered” (WEB, ASV) vs “and said unto” (KJV) vs “therefore responded to” (YLT) vs “therefore answered to” (DARBY) vs “to” (WEBSTER) vs “answered to” (DRC)
  • v19 [lexical]: (vv 19, 24, 25) translates the Hebrew loanword as 'Verily, verily', 'Most certainly', or leaves it transliterated as 'Amen, amen' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v19 [stylistic]: (vv 19, 24, 25) translates the verb of speaking as 'say unto/to' versus 'tell' — “say unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “tell” (WEB)
  • v19 [lexical]: translates the phrase of ability as 'can [do nothing]', 'cannot', or 'is not able to' — “can” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is not able to” (YLT) vs “cannot” (DRC)
  • v19 [lexical]: variations in translating the object ('nothing' vs 'anything') and preposition ('of' vs 'by') — “nothing of” (WEB, KJV, ASV, DARBY) vs “anything” (YLT) vs “by” (WEBSTER) vs “any thing” (DRC)
  • v19 [lexical]: translates the exception clause as 'but what', 'if [not]', or 'save whatever' — “but what” (WEB, KJV, ASV, WEBSTER, DRC) vs “if” (YLT) vs “save whatever” (DARBY)
  • v19 [grammatical]: translates the verb as a simple present ('sees/seeth') versus a subjunctive ('may not see') — “seeth” (KJV, ASV, WEBSTER, DRC) vs “sees” (WEB, DARBY) vs “may not see” (YLT)
  • v19 [grammatical]: translates the verb as a participle ('doing') versus an infinitive ('do') — “doing” (WEB, ASV, DARBY, DRC) vs “do” (KJV, WEBSTER) vs “doing anything” (YLT)
  • v19 [lexical]: translates the relative pronoun as 'whatever' versus 'what' — “whatever” (WEB, YLT, DARBY, WEBSTER) vs “what” (KJV, ASV, DRC)
  • v19 [grammatical]: differences in verb endings and mood ('does/doeth/doth' vs 'may do') — “doeth” (KJV, ASV, WEBSTER) vs “does” (WEB, DARBY) vs “may do” (YLT) vs “doth” (DRC)
  • v20 [lexical]: translates the verb as 'loves/loveth' versus 'has affection for' — “loveth” (KJV, ASV, WEBSTER, DRC) vs “has affection for” (WEB) vs “doth love” (YLT) vs “loves” (DARBY)
  • v20 [stylistic]: differences in spelling and form of the verb 'shows/showeth/sheweth' — “sheweth” (KJV, DRC) vs “showeth” (ASV, WEBSTER) vs “shows” (WEB) vs “doth shew to” (YLT) vs “shews” (DARBY)
  • v20 [grammatical]: variations in relative pronouns ('that', 'which') and inclusion of an explicit subject pronoun ('he') — “that” (KJV, ASV, WEBSTER) vs “he” (WEB, YLT) vs “which he” (DARBY) vs “which” (DRC)
  • v20 [stylistic]: (vv 20, 46) uses the archaic plural pronoun 'ye' versus 'you' — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v20 [lexical]: translates the verb as 'marvel' versus 'wonder' — “marvel” (WEB, KJV, ASV, WEBSTER) vs “wonder” (YLT, DARBY, DRC)
  • v21 [lexical]: translates the verb for giving life as 'gives life', 'quickeneth', 'doth make alive', or 'reviveth' — “giveth life” (ASV, DRC) vs “gives life” (WEB) vs “quickeneth them even so” (KJV) vs “doth make alive also” (YLT) vs “quickens thus” (DARBY) vs “reviveth” (WEBSTER)
  • v21 [lexical]: translates the verb of volition as 'will/willeth' versus 'desires' — “will” (KJV, ASV, DARBY, WEBSTER, DRC) vs “desires” (WEB) vs “willeth” (YLT)
  • v22 [lexical]: translates the direct object as 'no man', 'any/any one', or 'no one' — “judgeth no man” (KJV, WEBSTER) vs “judge any” (ASV, DRC) vs “judge any one” (YLT, DARBY) vs “judges one” (WEB)
  • v23 [grammatical]: variations in auxiliary verbs ('may', 'should') and inclusion of 'men' — “may” (YLT, DARBY, DRC) vs “may honor” (WEB, ASV) vs “men should honour” (KJV) vs “honor” (WEBSTER)
  • v23 [grammatical]: differences in the relative pronoun and verb phrasing for not honoring — “honoreth” (ASV, WEBSTER) vs “who doesn’t honor” (WEB) vs “that honoureth not” (KJV) vs “who is honouring” (YLT) vs “who honours” (DARBY) vs “who” (DRC)
  • v23 [stylistic]: variations in verb tense and negation phrasing for 'honor' — “honoureth not” (KJV, DRC) vs “honoreth” (ASV, WEBSTER) vs “doesn’t honor” (WEB) vs “doth honour” (YLT) vs “honours” (DARBY)
  • v23 [stylistic]: variations in the relative pronoun ('who', 'which', 'that') — “who” (WEB, YLT, WEBSTER, DRC) vs “which hath” (KJV) vs “that” (ASV) vs “who has” (DARBY)
  • v24 [grammatical]: translates the substantive participle/clause as 'He that heareth', 'he who hears', or 'who is hearing' — “He that heareth” (KJV, ASV, WEBSTER) vs “who hears” (WEB) vs “who is hearing” (YLT) vs “that hears” (DARBY) vs “he who” (DRC)
  • v24 [stylistic]: variations in the relative pronoun referring to the sender — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
  • v24 [lexical]: translates the preposition indicating movement away from death as 'out of' versus 'from' — “out of” (WEB, ASV, DARBY) vs “from” (KJV, WEBSTER, DRC) vs “out of the” (YLT)
  • v24 [lexical]: translates the preposition indicating movement toward life as 'into', 'to', or 'unto' — “into” (WEB, ASV, DARBY) vs “to” (WEBSTER, DRC) vs “unto” (KJV) vs “to the” (YLT)
  • v25 [grammatical]: variations in translating the introduction of the hour ('The hour comes' vs 'an hour is coming') — “The” (WEB, KJV, ASV, WEBSTER) vs “There cometh an” (YLT) vs “that an” (DARBY) vs “that” (DRC)
  • v25 [stylistic]: uses the auxiliary verb 'shall' versus 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v25 [grammatical]: translates the genitive relationship using 'of God' versus a possessive 'God’s' — “God” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s voice” (WEB)
  • v25 [grammatical]: translates the group as 'they that hear', 'those who hear', or 'those having heard', with varying auxiliary verbs — “they that hear shall” (KJV, ASV, WEBSTER, DRC) vs “those who will” (WEB) vs “those having heard” (YLT) vs “have heard” (DARBY)
  • v27 [lexical]: translates the verb as 'execute' versus 'do' — “execute” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT, DRC)
  • v28 [lexical]: translates the imperative verb as 'Marvel not', 'Wonder not', or 'Don’t marvel' — “Marvel not” (KJV, ASV, WEBSTER) vs “Wonder” (YLT, DARBY, DRC) vs “Don’t” (WEB)
  • v28 [stylistic]: uses 'that are' versus 'who [are]' for the relative clause — “that are” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, DARBY) vs “those” (YLT)
  • v28 [lexical]: translates the resting places as 'graves' versus 'tombs', with variations in the auxiliary verb — “graves shall” (KJV, WEBSTER, DRC) vs “tombs” (ASV, YLT, DARBY) vs “tombs will” (WEB)
  • v28 [interpretive]: translates the pronoun as 'his' or supplies 'the [voice of the Son of God]' — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v29 [lexical]: translates the noun as 'judgment' versus 'damnation' — “judgment” (WEB, ASV, YLT, DARBY, DRC) vs “damnation” (KJV, WEBSTER)
  • v30 [grammatical]: variations in translating the object as 'nothing' versus 'anything' — “nothing” (WEB, KJV, ASV, WEBSTER) vs “anything according” (YLT) vs “anything of myself” (DARBY) vs “any thing” (DRC)
  • v30 [lexical]: translates the adjective as 'righteous' versus 'just' — “righteous” (WEB, ASV, YLT, DARBY) vs “just” (KJV, WEBSTER, DRC)
  • v30 [stylistic]: variations in expressing the possessive ('my' vs 'mine own') and negation phrasing — “my” (YLT, WEBSTER, DRC) vs “seek not mine own” (KJV, ASV) vs “don’t my” (WEB) vs “do seek my” (DARBY)
  • v30 [textual]: follows a Greek text that reads 'the Father who sent me' versus one that reads 'him who sent me' — “him that” (ASV, DRC) vs “who” (YLT, WEBSTER) vs “my who” (WEB) vs “the Father which hath” (KJV) vs “him that has” (DARBY)
  • v31 [lexical]: translates the verb phrase as 'bear witness of', 'testify concerning/about', or 'bear witness concerning' — “bear witness of” (KJV, ASV, DRC) vs “testify concerning” (YLT, WEBSTER) vs “testify about” (WEB) vs “concerning” (DARBY)
  • v31 [lexical]: (vv 31, 32) translates the noun as 'witness' versus 'testimony' — “witness” (WEB, KJV, ASV, DARBY, DRC) vs “testimony” (YLT, WEBSTER)
  • v31 [lexical]: translates the adjective as 'true' versus 'valid' — “true” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “valid” (WEB)
  • v32 [grammatical]: translates the introductory subject as 'It is', 'There is', or places 'Another' directly — “It” (WEB, ASV, DARBY) vs “There” (KJV, WEBSTER, DRC) vs “another” (YLT)
  • v32 [lexical]: translates the verb as 'witnesseth of', 'testifies about', or 'bears/beareth [witness/testimony] concerning' — “witnesseth of” (KJV, ASV, DRC) vs “testifies about” (WEB) vs “doth testify concerning” (YLT) vs “bears concerning” (DARBY) vs “beareth concerning” (WEBSTER)
  • v33 [stylistic]: variations in spelling and phrasing of the second person pronoun ('Ye', 'You') and auxiliary verb — “have” (ASV, YLT, DARBY) vs “Ye” (KJV, WEBSTER) vs “You have” (WEB) vs “You” (DRC)
  • v33 [stylistic]: uses the preposition 'unto' versus 'to' — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER, DRC)
  • v33 [lexical]: translates the action as 'testified', 'bare/borne witness', or 'gave testimony' — “has testified to” (WEB) vs “bare witness unto” (KJV) vs “hath borne” (ASV) vs “hath testified to” (YLT) vs “has borne to” (DARBY) vs “testified to” (WEBSTER) vs “gave testimony to” (DRC)
  • v34 [grammatical]: translates the verb as an active 'receive' versus variations in syntax for receiving testimony — “receive” (KJV, WEBSTER, DRC) vs “is” (WEB, ASV) vs “do” (YLT, DARBY)
  • v34 [grammatical]: (vv 34, 40) uses 'may' versus 'might', and varies the pronoun ('ye' vs 'you') — “may” (ASV, YLT, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV, DARBY)
  • v35 [grammatical]: translates the article as definite ('the') versus indefinite ('a'), and varies the placement of the adjectives — “the” (WEB, YLT, DARBY) vs “a burning” (KJV, WEBSTER, DRC) vs “the lamp that burneth” (ASV)
  • v35 [lexical]: translates the noun as 'lamp' versus 'light' — “lamp” (WEB, YLT, DARBY) vs “a shining light” (KJV, WEBSTER, DRC) vs “shineth” (ASV)
  • v36 [grammatical]: variations in the noun for 'witness/testimony' and the syntax describing its greatness — “is” (WEB, ASV) vs “greater witness” (KJV) vs “the testimony” (YLT) vs “the that is greater” (DARBY) vs “testimony” (WEBSTER) vs “a testimony” (DRC)
  • v36 [grammatical]: translates the verb in the present perfect ('hath given') versus the simple past ('gave') — “hath given” (KJV, ASV, WEBSTER, DRC) vs “gave” (WEB, YLT) vs “has” (DARBY)
  • v36 [stylistic]: translates the intensive pronoun as 'themselves' or incorporates it into 'that/which' — “that” (WEB, KJV, ASV, WEBSTER) vs “themselves which” (DARBY, DRC) vs “themselves” (YLT)
  • v36 [lexical]: translates the verb phrase as 'bear witness of', 'testify about/concerning', or 'give testimony' — “bear witness of” (KJV, ASV) vs “testify about” (WEB) vs “they testify concerning” (YLT) vs “concerning” (DARBY) vs “testimony concerning” (WEBSTER) vs “give testimony” (DRC)
  • v37 [stylistic]: variations in relative pronouns and inclusion of the intensive pronoun 'himself' — “who” (WEB, YLT, WEBSTER, DRC) vs “himself which hath” (KJV) vs “that” (ASV) vs “who has” (DARBY)
  • v37 [lexical]: translates the verb as 'testified', 'borne witness', or 'given testimony' — “has testified about” (WEB) vs “hath borne witness of” (KJV) vs “he” (ASV) vs “Himself testified concerning” (YLT) vs “himself has concerning” (DARBY) vs “testimony concerning” (WEBSTER) vs “given testimony” (DRC)
  • v37 [lexical]: translates the noun for outward manifestation as 'shape', 'form', or 'appearance' — “shape” (KJV, DARBY, WEBSTER, DRC) vs “form” (WEB, ASV) vs “appearance have ye seen” (YLT)
  • v38 [stylistic]: differences in the pronoun ('ye', 'you') and placement of the negative — “And ye” (KJV, ASV, DARBY, WEBSTER) vs “You don’t” (WEB) vs “His word” (YLT) vs “you” (DRC)
  • v38 [lexical]: translates the participle as 'abiding', 'living', or 'remaining' — “not his word abiding” (KJV, ASV, DARBY, WEBSTER, DRC) vs “living” (WEB) vs “remaining” (YLT)
  • v40 [stylistic]: differences in the conjunction ('And', 'Yet') and auxiliary verbs for willingness — “And ye will” (KJV, ASV, DARBY, WEBSTER) vs “Yet you” (WEB) vs “do” (YLT) vs “you” (DRC)
  • v42 [grammatical]: translates the pronoun as a simple personal pronoun ('you') versus a reflexive/intensive pronoun ('yourselves') — “you” (KJV, DARBY, WEBSTER, DRC) vs “yourselves” (WEB, ASV, YLT)
  • v43 [grammatical]: translates the perfect tense verb of coming with 'am' versus 'have' — “am” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have” (WEB, YLT)
  • v43 [stylistic]: translates the genitive relation as a possessive ('my Father’s') versus an objective genitive ('the [name] of my Father') — “my Father’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v43 [stylistic]: uses the pronoun 'ye' versus 'you', with variations in negation — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you don’t” (WEB) vs “do not” (YLT) vs “you” (DRC)
  • v43 [stylistic]: variations in syntax, specifically the placement of the object pronoun 'him' — “him ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v44 [stylistic]: translates the verb of ability as 'can' or 'are able to', with pronoun variations — “can ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “are able ye to” (YLT)
  • v44 [lexical]: translates the noun as 'glory' versus 'honor', and varies the translation of receiving it — “who glory” (ASV, DARBY, DRC) vs “who glory from” (WEB) vs “which receive honour” (KJV) vs “glory from” (YLT) vs “who honor” (WEBSTER)
  • v44 [lexical]: translates the noun as 'glory' versus 'honor', and varies the relative clause indicating its source — “glory comes” (WEB) vs “honour that cometh” (KJV) vs “glory” (ASV) vs “glory is” (YLT) vs “glory which comes” (DARBY) vs “honor” (WEBSTER) vs “glory which is” (DRC)
  • v45 [grammatical]: translates the substantive participle as 'one that accuseth', 'who accuses', or 'who is accusing' — “one that accuseth” (KJV, ASV, WEBSTER, DRC) vs “who accuses” (WEB, DARBY) vs “who is accusing” (YLT)
  • v45 [lexical]: translates the preposition following the verb of hoping as 'in' versus 'on' — “in” (KJV, YLT, WEBSTER, DRC) vs “on” (WEB, ASV, DARBY)
  • v46 [grammatical]: varies the syntax of the past contrary-to-fact condition ('had ye believed' vs 'if you believed') — “had ye believed” (KJV, WEBSTER) vs “if you” (WEB) vs “if” (ASV) vs “if were believing” (YLT) vs “if had” (DARBY) vs “if you did believe” (DRC)
  • v46 [grammatical]: translates the apodosis verb using a perfect auxiliary ('have believed') versus simple ('believe') or continuous ('been believing') — “have believed” (KJV, DARBY, WEBSTER) vs “believe” (WEB, ASV) vs “been believing” (YLT) vs “perhaps believe” (DRC)
  • v46 [lexical]: translates the preposition as 'of', 'concerning', or 'about' — “of” (KJV, ASV, DARBY, DRC) vs “concerning” (YLT, WEBSTER) vs “about” (WEB)
  • v47 [stylistic]: uses the auxiliary verb 'shall' versus 'will' and 'ye' versus 'you' — “shall ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will you” (WEB, DRC)

Teaching on John 5

Real teaching on this chapter, published by each tradition itself and checked live — links to other people’s work, not endorsements.

Catholic

Eastern Orthodox

Oriental Orthodox

Lutheran

Presbyterian / Reformed

Baptist

Anabaptist / Mennonite

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

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Latter-day Saint (LDS)

Messianic Judaism

Academic (historical-critical)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Provided Greek text (which includes Byzantine/Majority text elements like verse 4).

Divine names: Kyrios (Lord), Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In its narrative framework, John 5 features Jesus visiting Jerusalem for an unnamed festival and healing a man who had been invalid for thirty-eight years at a pool with five porticoes. Because Jesus performs this act and commands the man to carry his mat on the Sabbath, a major controversy erupts with the local authorities. This dispute prompts a lengthy, highly structured discourse in which Jesus defends his actions by appealing to his unique relationship with the Father. He asserts that he does nothing on his own, but acts with the delegated authority of the Father to give life and execute judgment, citing a series of witnesses—John the Baptist, his own works, the Father, and the Jewish Scriptures—to validate his claims.

Jewish interpretation

In its immediate literary context, this chapter functions as narrative and theological discourse within a Gospel. It describes a healing at the pool of Bethesda on the Sabbath, which sparks a severe conflict. The narrative quickly shifts from a physical healing to a legal and theological dispute over Sabbath observance and divine authority, setting the protagonist in stark opposition to a group repeatedly identified as 'the Jews', who seek to kill him for breaking the Sabbath and claiming equality with God.

Latter-day Saint

The narrative begins with Jesus healing a man who had been an invalid for thirty-eight years at the pool of Bethesda on the Sabbath. This action, coupled with Jesus's command for the man to carry his mat, provokes the local religious leaders. When confronted, Jesus escalates the conflict by claiming God as his Father and asserting that he works continuously just as his Father does, which the leaders interpret as making himself equal with God. In the subsequent discourse, Jesus outlines his complete submission to and unity with the Father, explaining that the Son does nothing independently but mirrors the Father's actions. Jesus claims divine authority granted by the Father to give life and execute judgment, declaring that the dead will hear his voice and be resurrected. He concludes by invoking multiple witnesses to his divine mission: John the Baptist, his own miraculous works, the Father, and the scriptures authored by Moses.

Jehovah's Witnesses

In this chapter, Jesus heals an invalid at the pool of Bethesda on the Sabbath, sparking immediate and intense opposition from the Jewish leaders. When challenged, Jesus justifies his actions by stating that his Father is still working, which the leaders interpret as Jesus making himself equal to God. Jesus counters with an extended discourse outlining his total reliance on and subordination to the Father. He explains that the Father has delegated both life-giving power and judgment to the Son. Jesus then prophesies a future hour when the dead will hear his voice and come out of the tombs to either life or judgment, concluding by citing the testimonies of John the Baptist, the Father, his own works, and the scriptures (including Moses) as validating his mission and authority.

Translation choices the NCB made (55)
  • v1: the feast — Preserves the definite article 'he heorte' present in the Greek source text.
  • v1: feast — Accurately translates heorte in modern English.
  • v2: Bethzatha — Transliterates the exact Greek variant provided rather than substituting the harmonized tradition 'Bethesda'.
  • v2: sheep gate — Supplies 'gate' to resolve the substantive adjective 'probatike', supported by archaeological consensus locating the pool near the Sheep Gate, touching the dispute over allegorizing physical details.
  • v3: ailing, unseeing, limping, withering — Preserves the striking assonance and rhyming participle/adjective endings (-on) in the source text's catalogue of infirmities.
  • v4: include verse 4 — Translates the provided source-language text directly while acknowledging the academic consensus that it is a later interpolation.
  • v4: stirred / stirring — Preserves the cognate link between the verb etarasse and the noun tarachen.
  • v5: having thirty-eight years in his infirmity — Preserves the source text's number shift from the plural 'years' to the singular 'infirmity', leaving open the allegorical interpretation of the thirty-eight years.
  • v6: seeing this one — Preserves the explicit demonstrative 'touton' fronted in the Greek syntax.
  • v6: Do you want to become well? — Renders the inquiry directly, maintaining the narrative tension over whether human consent is necessary for prevenient grace without resolving the soteriological dispute.
  • v7: is stirred — Preserves the cognate passive verb tarachthe, linking back directly to the stirring in verse 4.
  • v8: Get up, pick up your mat, and walk — Establishes a clear, contemporary English refrain that will be repeated in subsequent verses.
  • v9: picked up his mat, and was walking — Fulfills the exact lexical refrain established in verse 8 while capturing the imperfect tense of periepatei.
  • v10: pick up your mat — Maintains the exact repetition of the refrain's command 'arai ton krabatton sou'.
  • v11: The one having made me well — Accurately renders the articular participle while preparing to quote the exact refrain.
  • v13: the healed one / Jesus — Preserves the contrasting definite-article pattern identifying the two actors.
  • v14: Look — Replaces archaic 'Behold' with contemporary 'Look' to preserve the vivid interjection 'ide'.
  • v15: the one having made him well — Reiterates the exact articular participle identifier established in verse 11.
  • v16: the Jews were persecuting Jesus — Captures the imperfect tense indicating ongoing action and preserves the article pattern 'hoi Ioudaioi ton Iesoun'.
  • v17: works... work — Preserves the cognate repetition of ergazetai and ergazomai exactly.
  • v18: God... God — Consistently maps Theos to God, leaving the theological implications of consubstantiality to the reception tradition without imposing doctrinal phrasing.
  • v19: Truly, truly — Renders the double 'amen' into contemporary English while establishing the solemn refrain repeated in the discourse.
  • v19: whatever things that one does, these the Son also does — Preserves the explicit repetition of the verb poiein linking the Father's and Son's actions.
  • v20: shows... will show — Preserves the cognate pairing of the present deiknusin and future deixei in contemporary spelling.
  • v21: gives life... gives life — Preserves the direct repetition of zoopoiei used in parallel for the Father and the Son.
  • v21: to whom he desires — Translates the verb of volition neutrally, explicitly touching the soteriological dispute over sovereign unconditional election.
  • v22: judge... judgment — Preserves the cognate construction between the verb krinei and the noun krisin.
  • v23: honor... honor... honoring... honor — Preserves the intense fourfold lexical repetition of the root timao.
  • v24: the one hearing... and believing — Translates the present articular participles literally, avoiding phrasing that resolves the soteriological dispute between continuous human cooperation and irresistible grace.
  • v25: Son of God — Capitalizes the divine title to record the specific interpretive choice while reproducing the third instance of the 'Truly, truly' refrain.
  • v26: life in himself... life in himself — Preserves the perfect parallelism between zoen en heauto and zoen echein en heauto.
  • v27: Son of Man — Capitalizes the phrase as a recognizable messianic and divine title, resolving the translator capitalization ambiguity.
  • v27: execute judgment — Uses the customary English collocation while preserving the cognate link 'krisin poiein' back to verse 22.
  • v28: an hour comes — Preserves the exact phrase 'erchetai hora' as an inclusio paralleling verse 25.
  • v29: those doing the good things... those practicing the evil things — Preserves the chiastic structural contrast between poiesantes (doing) and praxantes (practicing).
  • v29: resurrection of judgment — Uses 'judgment' for krisis, leaving open the dispute on whether this entails an explicit ethical evaluation of lived deeds.
  • v30: judge... judgment — Preserves the cognate construction between krino and krisis.
  • v30: the Father who sent me — Follows the explicit Greek text reading 'tou pempsantos me patros' rather than a variant omitting 'Father'.
  • v31: testify... testimony — Preserves the cognate figura etymologica between marturo and marturia.
  • v32: testifying... testimony... testifies — Preserves the intense triple cognate use of the marturia root in a single sentence.
  • v33: has testified — Continues the cognate theme exactly by translating the perfect verb memartureken.
  • v34: the testimony — Preserves the definite-article pattern for ten marturian.
  • v35: the lamp, the burning one and shining one — Preserves the double definite article applied to the lamp and its descriptors.
  • v36: the works... those very works — Emphasizes the repetition of ta erga in the Greek structure.
  • v37: neither... nor — Preserves the negative correlative pairing of oute... oute.
  • v38: as for the one whom that one sent, him you do not believe — Preserves the fronted relative clause and the demonstrative contrast 'touto / hon'.
  • v39: those are the ones testifying — Captures the demonstrative and articular participle construction ekeinai eisin ai marturousai.
  • v41: glory... men — Preserves the shift from the singular 'doxan' to the plural 'anthropon'.
  • v42: the love of God — Maps the divine name consistently as God, maintaining the genitive phrase.
  • v43: in the name... in his own name — Preserves the explicit repetition of 'en to onomati'.
  • v44: the only God — Translates tou monou theou accurately, mapping the divine name to God.
  • v44: glory... the glory — Preserves the cognate repetition of doxa.
  • v45: accuse... the one accusing — Preserves the cognate relationship between the verb kategoroso and the substantival participle ho kategoron.
  • v46: believed... would believe — Preserves the repetition of episteuete framing the conditional logic.
  • v47: his writings... my words — Preserves the concluding chiastic and parallel structure of the debate.
Limits worth knowing
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Jul 16, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)