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, "Truly, truly, I say to you, 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"Truly, truly, I say to you that 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. ²⁵Truly, truly, I say to you that 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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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 encounter with Jesus. Several traditions also read the pool of Bethesda as prefiguring the sacrament of Baptism, and see Jesus' actions as proof that active works of healing and mercy fulfill rather than violate the Sabbath. However, the chapter's teachings on salvation spark soteriological disputes over whether the Son granting life demonstrates sovereign, unconditional election, or if the narrative proves that divine grace is resistible and requires human cooperation. Additional disputes center on whether the final resurrection entails a judgment explicitly based on the ethical reality of a person's lived deeds, and traditions are divided on whether to allegorize the physical details of Bethesda and the invalid's thirty-eight years as symbols for humanity's total spiritual inability and the limitations of the Mosaic Law.

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.

Lutheran

In this narrative, Jesus heals an invalid at the pool of Bethesda on the Sabbath, sparking intense opposition from religious leaders. When challenged, Jesus delivers a discourse defending his actions by asserting equality and unbroken unity with the Father. He claims the divine prerogatives to give life and execute judgment, declaring that the Father has entrusted these entirely to him. The chapter concludes with Jesus citing a series of witnesses to his identity—John the Baptist, his own miraculous works, the Father, and the Scriptures—culminating in the assertion that Moses, in whom his opponents trust, actually wrote of him and will ultimately serve as their accuser. Reception: The Lutheran tradition reads this chapter as a profound exposition of Christology, justification, and biblical hermeneutics. Verses 26 and 27 are central to the tradition's understanding of the communication of attributes (communicatio idiomatum). The Formula of Concord emphasizes that because Jesus is granted the authority to judge and give life specifically 'because he is a son of man' (v. 27), Christ’s human nature has been exalted to share fully in divine majesty and life-giving power through the personal union. Regarding justification, verse 24 is highlighted in the Apology of the Augsburg Confession as proof that justification is a present reality received by faith alone; the one who believes possesses eternal life immediately and does not come into judgment. Consequently, passages concerning the resurrection of judgment based on deeds (v. 29) are read through the lens of faith: good works are the necessary fruit of a believer who has already passed from death to life, while evil works reflect the absence of faith. The tradition’s hermeneutical core—that Scripture must be read to urge and reveal Christ—is anchored in verse 39. The Scriptures are not a lawbook offering eternal life through mere obedience, but a testimony pointing to Jesus. Furthermore, verse 45 illustrates the sharp law-gospel distinction: Moses represents the Law, whose ultimate theological function is to expose and accuse sinners before God, rather than to justify them.

Reformed / Presbyterian

The chapter narrates Jesus healing an invalid of thirty-eight years at the pool of Bethesda on a Sabbath. When challenged by Jewish authorities for commanding the man to carry his mat, Jesus defends his actions by stating his work is continuous with the work of his Father, provoking further opposition because the claim implies equality with God. In response, Jesus delivers a sustained discourse on his relationship with the Father. He asserts that the Son operates in perfect harmony with the Father, possesses delegated authority to give life and execute judgment, and will call forth a final bodily resurrection. The chapter concludes with Jesus listing the testimonies that validate his divine identity: John the Baptist, his miraculous works, the Father's witness, and the Old Testament Scriptures, particularly the writings of Moses. Reception: The Reformed tradition receives John 5 as a vital locus for Trinitarian theology, sovereign grace, covenantal hermeneutics, and eschatology. John Calvin, in his 'Commentary on the Gospel According to John', emphasizes that verses 17-19 defend the orthodox doctrine of the Trinity; Christ's claim to work alongside the Father proves their consubstantiality (unity of essence) while highlighting the order of operations between the divine persons. Regarding soteriology, the declaration that the Son gives life 'to whom he desires' (v. 21) is frequently cited by Reformed theologians to support unconditional election and effectual calling. In eschatology, verses 28-29 provide the primary biblical warrant for the historic Reformed doctrine of a single, general resurrection of both the just and the unjust. The 'Westminster Confession of Faith' (Chapter 32) relies on these verses to establish this general resurrection, a reading that sets the tradition against premillennial systems that argue for separate, staggered resurrections. Furthermore, the Reformed redemptive-historical reading of Scripture anchors heavily on verses 39 and 46. Calvin, in the 'Institutes of the Christian Religion', uses these verses to demonstrate the unity of the Covenant of Grace, arguing that the Old Testament ceremonies and the Mosaic law were designed primarily to testify of and lead sinners to Christ.

Baptist

In its immediate narrative context, John 5 opens with Jesus healing a paralyzed man at the pool of Bethesda on the Sabbath. This action draws severe criticism from the local religious leaders, who accuse Him of violating Sabbath law. Instead of apologizing or minimizing the act, Jesus intensifies the conflict by claiming that His ongoing work is synchronous with the Father's work, a statement the leaders correctly understand as a claim to divine equality. In the ensuing discourse, Jesus lays out His divine authority, asserting His power to give life and execute final judgment. He concludes by outlining a fourfold witness to His identity: John the Baptist, His own miraculous works, the Father, and the Hebrew Scriptures, specifically citing Moses as His accuser against the unbelieving leaders. Reception: Baptist reception of John 5 is heavily doctrinal, focusing on Christology, the authority of Scripture, and the nature of conversion. The 1689 Second London Confession draws on this chapter in two critical areas: first, affirming the aseity of God by referencing the Father and Son having 'life in himself'; and second, heavily utilizing the Son's authority to execute judgment to define Christ's unique mediatorial office. The Baptist Faith and Message anchors its doctrine of biblical authority in Christ's statement that the Scriptures testify of Him, establishing a strictly Christocentric hermeneutic for the Old Testament. Furthermore, the explicit promise that whoever hears and believes 'has passed out of death into life' provides foundational textual support for the characteristic Baptist doctrines of immediate justification by faith and the eternal security of the believer.

Methodist / Wesleyan / Holiness

In its narrative and christological context, John 5 recounts Jesus healing an invalid of thirty-eight years at the pool of Bethesda on the Sabbath. This miraculous sign provokes hostility from the religious authorities. In response, Jesus delivers a sustained discourse defending his authority by claiming equality with the Father in working, giving life, and judging. He concludes by prosecuting his opponents' unbelief, invoking the testimonies of John the Baptist, his own miraculous works, the Father, and the Scriptures, particularly Moses. Reception: The Wesleyan-Holiness tradition receives John 5 as a vital text for its distinctive doctrines of prevenient grace, free will, and entire sanctification. Jesus's diagnostic question in verse 6, asking the man if he wants to be made well, is traditionally interpreted as a paradigm for human response to prevenient grace; God initiates the healing, but human consent and desire are required. This synergistic view is reinforced by verse 40, where Jesus laments that the leaders will not come to him. Adam Clarke, in his 'Commentary on the Bible', identifies this as clear evidence that grace is resistible and that human beings possess genuine agency to refuse salvation. Furthermore, Jesus's command in verse 14 to 'sin no more' is foundational for the tradition's teaching on Christian perfection. In his 'Explanatory Notes upon the New Testament', John Wesley argues that this command implies the actual possibility of living free from willful sin, viewing the physical healing as a sign pointing toward the necessity of complete moral transformation. While broader modern Methodism sometimes softens the expectation of total victory over sin in this life, the classical Holiness movement universally reads verse 14 as an achievable mandate. Finally, the injunction to search the Scriptures (verse 39) anchors the primacy of Scripture in the Wesleyan quadrilateral, though the tradition notes the warning in verses 38-42 that intellectual study without the experiential love of God leads to spiritual deadness.

Anabaptist / Mennonite

The chapter records Jesus healing a paralyzed man at the pool of Bethesda on the Sabbath. When confronted by Jewish authorities for this violation, Jesus defends His actions not by appealing to human need or an exception to the law, but by asserting a unique, continuous divine prerogative: His Father is still working, and therefore so is He. This claim to divine equality escalates the conflict. Jesus then delivers an extended discourse outlining His relationship with the Father. He emphasizes His complete dependence on the Father's will and action, while simultaneously claiming the Father's authority to grant life and execute judgment. Jesus concludes by citing multiple witnesses that validate His identity: John the Baptist, His miraculous works, the Father Himself, and the Scriptures. He indicts His opponents for diligently searching the Scriptures for eternal life while refusing to come to the very person the texts testify about. Reception: Anabaptist reception of this chapter focuses heavily on its hermeneutical and ethical implications. Verses 39-40 are foundational for the Anabaptist Christocentric approach to the Bible. Theologians like Menno Simons, and later historical analysts such as Stuart Murray, have emphasized that for the Anabaptist tradition, the written Word is not a flat, legalistic end in itself; it possesses authority primarily because it points to the living Word, Jesus Christ. To master the biblical text while rejecting the radical discipleship of Christ is seen as the fatal error of the religious leaders in this narrative. Furthermore, Jesus' repeated insistence that He does nothing of His own accord but seeks only the Father's will is received as the ultimate theological archetype for 'Gelassenheit' (yieldedness) and non-coercive obedience. Finally, the promise of a dual resurrection based on whether one has done good or evil is a key prooftext in Anabaptist eschatology. It is cited in the Dordrecht Confession of Faith to assert that final judgment is inextricably tied to the ethical reality of a believer's lived deeds.

Classical Trinitarian Pentecostal

In its immediate narrative context, John 5 recounts Jesus healing a man at the pool of Bethesda who had been an invalid for thirty-eight years. Because this healing occurs on the Sabbath, it provokes intense opposition from the Jewish religious leaders. In response, Jesus delivers a profound discourse on His divine authority and His relationship with the Father. He asserts that He does only what He sees the Father doing, claiming equality with God, the authority to give life, and the role of eschatological judge. The chapter concludes with Jesus citing a fourfold witness to validate His identity and mission: John the Baptist, His own miraculous works, the Father, and the Scriptures (specifically the writings of Moses). Reception: Classical Trinitarian Pentecostalism receives John 5 as a foundational text for both its orthodox Christology and its theology of divine healing. Historically, the discourse in verses 17-23—where the Son and the Father are depicted in distinct but entirely unified relational action—served as a crucial anchor for the Assemblies of God and kindred bodies in maintaining Nicene Trinitarianism against the emergence of 'Jesus Only' (Oneness) Pentecostalism. The Father's love for the Son and the Son's obedience point to distinct Persons within the Godhead. Furthermore, the healing at Bethesda is interpreted as a manifestation of the kingdom's present reality, a core tenet of classical Pentecostal belief that the gifts of the Spirit and divine healing are continuous. Pentecostal biblical scholars, such as John Christopher Thomas, analyze Jesus' warning to 'sin no more' (verse 14) as indicating a biblical intersection between spiritual condition and physical affliction, while noting that the man's initial lack of faith and ignorance of Jesus' identity (verse 13) demonstrates that divine healing is ultimately an act of God's sovereign grace, contrary to later Word-of-Faith teachings that make healing entirely dependent on human faith. The 'works' that testify to Jesus (verse 36) are read missiologically: just as miraculous signs authenticated Christ's ministry, Pentecostals expect signs and wonders to follow and authenticate the preaching of the Gospel today.

Seventh-day Adventist

In this chapter, Jesus heals a chronically ill man at the Pool of Bethesda on the Sabbath, prompting Jewish leaders to accuse Him of Sabbath-breaking. In response, Jesus delivers a detailed discourse asserting His equality with the Father, His divine authority to grant life and execute judgment, and the future bodily resurrection of the dead from their tombs. He concludes by citing the testimony of John the Baptist, His own miracles, the Father, and the Hebrew Scriptures as converging witnesses to His messianic identity. Reception: The Seventh-day Adventist tradition reads this chapter as a profound defense of both true Sabbath observance and conditional immortality. Regarding the Sabbath, Ellen G. White argues in The Desire of Ages that Jesus intentionally healed the man and instructed him to carry his mat to confront and dismantle burdensome rabbinic traditions, not to abrogate the fourth commandment. Within the Adventist Great Controversy framework, Satan sought to obscure God's loving character by transforming the Sabbath into an oppressive legalistic burden; Jesus' actions restored the day to its original purpose as a time of divine mercy, healing, and restoration. Christ's defense that His Father continues to work is interpreted as referring to God's continuous sustaining of the universe and His redemptive efforts, which operate harmoniously with the Sabbath rest rather than canceling it. Furthermore, the passage detailing the dead hearing the Son's voice and emerging from their graves is a central pillar for the Adventist doctrine of soul sleep. The official theological exposition, Seventh-day Adventists Believe, utilizes these verses to demonstrate that the dead are entirely unconscious in their tombs. They await either the resurrection of life or the resurrection of judgment at the end of the age, directly contradicting the concept of an innate immortal soul that experiences immediate conscious bliss or torment upon death.

Every translation, compared

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?

ASV · American Standard Version

¹After these things there was a 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 Bethesda, having five porches. ³In these lay a multitude of them that were sick, blind, halt, withered. ⁵And a certain man was there, who had been thirty and eight years in his infirmity. ⁶When Jesus saw him lying, and knew that he had been now a long time in that case, he saith unto him, Wouldest thou be made whole? ⁷The sick 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, Arise, take up thy bed, and walk. ⁹And straightway the man was made whole, and took up his bed and walked. Now it was the sabbath on that day. ¹⁰So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed. ¹¹But he answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. ¹²They asked him, Who is the man that said unto thee, Take up thy bed, and walk? ¹³But he that was healed knew not who it was; for Jesus had conveyed himself away, a multitude being in the place. ¹⁴Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee. ¹⁵The man went away, and told the Jews that it was Jesus who had made him whole. ¹⁶And for this cause the Jews persecuted Jesus, because he did these things on the sabbath. ¹⁷But Jesus answered them, My Father worketh even until now, and I work. ¹⁸For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God. ¹⁹Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. ²⁰For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. ²¹For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. ²²For neither doth the Father judge any man, but he hath given all judgment unto the Son; ²³that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent him. ²⁴Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. ²⁵Verily, verily, I say unto you, The hour cometh, 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, even so gave he to the Son also to have life in himself: ²⁷and he gave him authority to execute judgment, because he is a son of man. ²⁸Marvel not at this: for the hour cometh, in which all that are in the tombs 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 judgment. ³⁰I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. ³¹If I bear witness of myself, my witness is not true. ³²It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. ³³Ye have sent unto John, and he hath borne witness unto the truth. ³⁴But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. ³⁵He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light. ³⁶But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. ³⁷And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form. ³⁸And ye have not his word abiding in you: for whom he sent, him ye believe not. ³⁹Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; ⁴⁰and ye will not come to me, that ye may have life. ⁴¹I receive not glory from men. ⁴²But I know you, that ye have not the love of God in yourselves. 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, who receive glory one of another, and the glory that cometh from the only God ye seek not? ⁴⁵Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope. ⁴⁶For if ye believed Moses, ye would believe me; for he wrote of me. ⁴⁷But if ye believe not his writings, how shall ye believe my words?

YLT · Young's Literal Translation

¹After these things there was a feast of the Jews, and Jesus went up to Jerusalem, ²and there is in Jerusalem by the sheep-<FI> gate<Fi> a pool that is called in Hebrew Bethesda, having five porches, ³in these were lying a great multitude of the ailing, blind, lame, withered, waiting for the moving of the water, ⁴for a messenger at a set time was going down in the pool, and was troubling the water, the first then having gone in after the troubling of the water, became whole of whatever sickness he was held. ⁵and there was a certain man there being in ailment thirty and eight years, ⁶him Jesus having seen lying, and having known that he is already a long time, he saith to him, `Dost thou wish to become whole?' ⁷The ailing man answered him, `Sir, I have no man, that, when the water may be troubled, he may put me into the pool, and while I am coming, another doth go down before me.' ⁸Jesus saith to him, `Rise, take up thy couch, and be walking;' ⁹and immediately the man became whole, and he took up his couch, and was walking, and it was a sabbath on that day, ¹⁰the Jews then said to him that hath been healed, `It is a sabbath; it is not lawful to thee to take up the couch.' ¹¹He answered them, `He who made me whole--that one said to me, Take up thy couch, and be walking;' ¹²they questioned him, then, `Who is the man who is saying to thee, Take up thy couch and be walking?' ¹³But he that was healed had not known who he is, for Jesus did move away, a multitude being in the place. ¹⁴After these things, Jesus findeth him in the temple, and said to him, `Lo, thou hast become whole; sin no more, lest something worse may happen to thee.' ¹⁵The man went away, and told the Jews that it is Jesus who made him whole, ¹⁶and because of this were the Jews persecuting Jesus, and seeking to kill him, because these things he was doing on a sabbath. ¹⁷And Jesus answered them, `My Father till now doth work, and I work;' ¹⁸because of this, then, were the Jews seeking the more to kill him, because not only was he breaking the sabbath, but he also called God his own Father, making himself equal to God. ¹⁹Jesus therefore responded and said to them, `Verily, verily, I say to you, The Son is not able to do anything of himself, if he may not see the Father doing anything; for whatever things He may do, these also the Son in like manner doth; ²⁰for the Father doth love the Son, and doth shew to him all things that He himself doth; and greater works than these He will shew him, that ye may wonder. ²¹`For, as the Father doth raise the dead, and doth make alive, so also the Son doth make alive whom he willeth; ²²for neither doth the Father judge any one, but all the judgment He hath given to the Son, ²³that all may honour the Son according as they honour the Father; he who is not honouring the Son, doth not honour the Father who sent him. ²⁴`Verily, verily, I say to you--He who is hearing my word, and is believing Him who sent me, hath life age-during, and to judgment he doth not come, but hath passed out of the death to the life. ²⁵`Verily, verily, I say to you--There cometh an hour, and it now is, when the dead shall hear the voice of the Son of God, and those having heard shall live; ²⁶for, as the Father hath life in himself, so He gave also to the Son to have life in himself, ²⁷and authority He gave him also to do judgment, because he is Son of Man. ²⁸`Wonder not at this, because there doth come an hour in which all those in the tombs shall hear his voice, ²⁹and they shall come forth; those who did the good things to a rising again of life, and those who practised the evil things to a rising again of judgment. ³⁰`I am not able of myself to do anything; according as I hear I judge, and my judgment is righteous, because I seek not my own will, but the will of the Father who sent me. ³¹`If I testify concerning myself, my testimony is not true; ³²another there is who is testifying concerning me, and I have known that the testimony that he doth testify concerning me is true; ³³ye have sent unto John, and he hath testified to the truth. ³⁴`But I do not receive testimony from man, but these things I say that ye may be saved; ³⁵he was the burning and shining lamp, and ye did will to be glad, for an hour, in his light. ³⁶`But I have the testimony greater than John's, for the works that the Father gave me, that I might finish them, the works themselves that I do, they testify concerning me, that the Father hath sent me. ³⁷`And the Father who sent me Himself hath testified concerning me; ye have neither heard His voice at any time, nor His appearance have ye seen; ³⁸and His word ye have not remaining in you, because whom He sent, him ye do not believe. ³⁹`Ye search the Writings, because ye think in them to have life age-during, and these are they that are testifying concerning me; ⁴⁰and ye do not will to come unto me, that ye may have life; ⁴¹glory from man I do not receive, ⁴²but I have known you, that the love of God ye have not in yourselves. ⁴³`I have come in the name of my Father, and ye do not receive me; if another may come in his own name, him ye will receive; ⁴⁴how are ye able--ye--to believe, glory from one another receiving, and the glory that <FI>is<Fi> from God alone ye seek not? ⁴⁵`Do not think that I will accuse you unto the Father; there is who is accusing you, Moses--in whom ye have hoped; ⁴⁶for if ye were believing Moses, ye would have been believing me, for he wrote concerning me; ⁴⁷but if his writings ye believe not, how shall ye believe my sayings?'

Darby · Darby Translation

¹After these things was a feast of the Jews, and Jesus went up to Jerusalem. ²Now there is in Jerusalem, at the sheepgate, a pool, which is called in Hebrew, Bethesda, having five porches. ³In these lay a multitude of sick, blind, lame, withered, [awaiting the moving of the water. ⁴For an angel descended at a certain season in the pool and troubled the water. Whoever therefore first went in after the troubling of the water became well, whatever disease he laboured under.] ⁵But there was a certain man there who had been suffering under his infirmity thirty and eight years. ⁶Jesus seeing this [man] lying [there], and knowing that he was [in that state] now a great length of time, says to him, Wouldest thou become well? ⁷The infirm [man] answered him, Sir, I have not a man, in order, when the water has been troubled, to cast me into the pool; but while I am coming another descends before me. ⁸Jesus says to him, Arise, take up thy couch and walk. ⁹And immediately the man became well, and took up his couch and walked: and on that day was sabbath. ¹⁰The Jews therefore said to the healed [man], It is sabbath, it is not permitted thee to take up thy couch. ¹¹He answered them, He that made me well, he said to me, Take up thy couch and walk. ¹²They asked him [therefore], Who is the man who said to thee, Take up thy couch and walk? ¹³But he that had been healed knew not who it was, for Jesus had slidden away, there being a crowd in the place. ¹⁴After these things Jesus finds him in the temple, and said to him, Behold, thou art become well: sin no more, that something worse do not happen to thee. ¹⁵The man went away and told the Jews that it was Jesus who had made him well. ¹⁶And for this the Jews persecuted Jesus [and sought to kill him], because he had done these things on sabbath. ¹⁷But Jesus answered them, My Father worketh hitherto and I work. ¹⁸For this therefore the Jews sought the more to kill him, because he had not only violated the sabbath, but also said that God was his own Father, making himself equal with God. ¹⁹Jesus therefore answered and said to them, Verily, verily, I say to you, The Son can do nothing of himself save whatever he sees the Father doing: for whatever things he does, these things also the Son does in like manner. ²⁰For the Father loves the Son and shews him all things which he himself does; and he will shew him greater works than these, that ye may wonder. ²¹For even as the Father raises the dead and quickens [them], thus the Son also quickens whom he will: ²²for neither does the Father judge any one, but has given all judgment to the Son; ²³that all may honour the Son, even as they honour the Father. He who honours not the Son, honours not the Father who has sent him. ²⁴Verily, verily, I say unto you, that he that hears my word, and believes him that has sent me, has life eternal, and does not come into judgment, but is passed out of death into life. ²⁵Verily, verily, I say unto you, that an hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live. ²⁶For even as the Father has life in himself, so he has given to the Son also to have life in himself, ²⁷and has given him authority to execute judgment [also], because he is Son of man. ²⁸Wonder not at this, for an hour is coming in which all who are in the tombs shall hear his voice, ²⁹and shall go forth; those that have practised good, to resurrection of life, and those that have done evil, to resurrection of judgment. ³⁰I cannot do anything of myself; as I hear, I judge, and my judgment is righteous, because I do not seek my will, but the will of him that has sent me. ³¹If I bear witness concerning myself, my witness is not true. ³²It is another who bears witness concerning me, and I know that the witness which he bears concerning me is true. ³³Ye have sent unto John, and he has borne witness to the truth. ³⁴But I do not receive witness from man, but I say this that ye might be saved. ³⁵He was the burning and shining lamp, and ye were willing for a season to rejoice in his light. ³⁶But I have the witness [that is] greater than [that] of John; for the works which the Father has given me that I should complete them, the works themselves which I do, bear witness concerning me that the Father has sent me. ³⁷And the Father who has sent me himself has borne witness concerning me. Ye have neither heard his voice at any time, nor have seen his shape, ³⁸and ye have not his word abiding in you; for whom he hath sent, him ye do not believe. ³⁹Ye search the scriptures, for ye think that in them ye have life eternal, and they it is which bear witness concerning me; ⁴⁰and ye will not come to me that ye might have life. ⁴¹I do not receive glory 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 come in his own name, him ye will receive. ⁴⁴How can ye believe, who receive glory one of another, and seek not the glory which [comes] from God alone? ⁴⁵Think not that I will accuse you to the Father: there is [one] who accuses you, Moses, on whom ye trust; ⁴⁶for if ye had believed Moses, ye would have believed me, for he wrote of me. ⁴⁷But if ye do not believe his writings, how shall ye believe my words?

Webster · Webster Bible

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 persons, of blind, halt, withered, waiting for the moving of the water. ⁴For an angel went down at a certain season into the pool, and agitated the water: whoever then first after the stirring of the water stepped in, was cured of whatever disease he had. ⁵And a certain man was there, who had an infirmity thirty and eight years. ⁶When Jesus saw him lying, and knew that he had been now a long time [in that case], he saith to him, Wilt thou be healed? ⁷The impotent man answered him, Sir, I have no man, when the water is agitated, to put me into the pool: but while I am coming, another steppeth down before me. ⁸Jesus saith to him, Rise, take up thy bed, and walk. ⁹And immediately the man was healed, and took up his bed, and walked: and on the same day was the sabbath. ¹⁰The Jews therefore said to him that was cured, it is the sabbath; it is not lawful for thee to carry [thy] bed. ¹¹He answered them, He that healed me, the same said to me, Take up thy bed, and walk. ¹²Then they asked him, What man is that who said to thee, Take up thy bed, and walk? ¹³And he that was healed knew 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 to him, Behold, thou art cured: sin no more, lest a worse thing come to thee. ¹⁵The man departed, and told the Jews that it was Jesus who had healed him. ¹⁶And therefore the Jews persecuted Jesus, and sought to slay him, because he had done these things on the sabbath. 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 to them, Verily, verily, I say to you, The Son can do nothing by himself, but what he seeth the Father do: for whatever things he doeth, these also doeth the Son likewise. ²⁰For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. ²¹For as the Father raiseth the dead, and reviveth [them]; even so the Son reviveth whom he will. ²²For the Father judgeth no man; but hath committed all judgment to the Son: ²³That all [men] should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father who hath sent him. ²⁴Verily, verily, I say to you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but hath passed from death to life. ²⁵Verily, verily, I say to 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 which all that are in the graves shall hear his voice, ²⁹And shall come forth; they that have done good to the resurrection of life; and they that have done evil, to the resurrection of damnation. ³⁰I can of my own self do nothing: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of the Father who hath sent me. ³¹If I testify concerning myself, my testimony is not true. ³²There is another that testifieth concerning me, and I know that the testimony which he beareth concerning me is true. ³³Ye sent to John, and he testified to the truth. ³⁴But I receive not testimony from man: but these things I say, that ye may 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 testimony than [that] of John: for the works which the Father hath given me to finish, the same works that I do, bear testimony concerning me, that the Father hath sent me. ³⁷And the Father himself who hath sent me, hath borne testimony concerning 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 may have life. ⁴¹I receive not honor 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, who receive honor one from another, and seek not the honor 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 concerning me. ⁴⁷But if ye believe not his writings, how shall ye believe my words?

DRC · Douay-Rheims (Challoner)

¹After these things was a festival day of the Jews, and Jesus went up to Jerusalem. ²Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches. ³In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water. ⁴And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under. ⁵And there was a certain man there, that had been eight and thirty years under his infirmity. ⁶Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole? ⁷The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me. ⁸Jesus saith to him: Arise, take up thy bed, and walk. ⁹And immediately the man was made whole: and he took up his bed, and walked. And it was the sabbath that day. ¹⁰The Jews therefore said to him that was healed: It is the sabbath; it is not lawful for thee to take up thy bed. ¹¹He answered them: He that made me whole, he said to me, Take up thy bed, and walk. ¹²They asked him therefore: Who is that man who said to thee, Take up thy bed, and walk? ¹³But he who was healed, knew not who it was; for Jesus went aside from the multitude standing in the place. ¹⁴Afterwards, Jesus findeth him in the temple, and saith to him: Behold thou art made whole: sin no more, lest some worse thing happen to thee. ¹⁵The man went his way, and told the Jews, that it was Jesus who had made him whole. ¹⁶Therefore did the Jews persecute Jesus, because he did these things on the sabbath. ¹⁷But Jesus answered them: My Father worketh until now; and I work. ¹⁸Hereupon therefore the Jews sought the more to kill him, because he did not only break the sabbath, but also said God was his Father, making himself equal to God. ¹⁹Then Jesus answered, and said to them: Amen, amen, I say unto you, the Son cannot do any thing of himself, but what he seeth the Father doing: for what things soever he doth, these the Son also doth in like manner. ²⁰For the Father loveth the Son, and sheweth him all things which himself doth: and greater works than these will he shew him, that you may wonder. ²¹For as the Father raiseth up the dead, and giveth life: so the Son also giveth life to whom he will. ²²For neither doth the Father judge any man, but hath given all judgment to the Son. ²³That all men may honour the Son, as they honour the Father. He who honoureth not the Son, honoureth not the Father, who hath sent him. ²⁴Amen, amen I say unto you, that he who heareth my word, and believeth him that sent me, hath life everlasting; and cometh not into judgment, but is passed from death to life. ²⁵Amen, amen I say unto you, that the hour cometh, 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 he hath given the Son also to have life in himself: ²⁷And he hath given him power to do judgment, because he is the Son of man. ²⁸Wonder not at this; for the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God. ²⁹And they that have done good things, shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment. ³⁰I cannot of myself do any thing. As I hear, so I judge: and my judgment is just; because I seek not my own will, but the will of him that 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. ³³You sent to John, and he gave testimony to the truth. ³⁴But I receive not testimony from man: but I say these things, that you may be saved. ³⁵He was a burning and a shining light: and you were willing for a time to rejoice in his light. ³⁶But I have a greater testimony than that of John: for the works which the Father hath given me to perfect; the works themselves, which I do, give testimony of me, that the Father hath sent me. ³⁷And the Father himself who hath sent me, hath given testimony of me: neither have you heard his voice at any time, nor seen his shape. ³⁸And you have not his word abiding in you: for whom he hath sent, him you believe not. ³⁹Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me. ⁴⁰And you will not come to me that you may have life. ⁴¹I receive glory not from men. ⁴²But I know you, that you have not the love of God in you. ⁴³I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive. ⁴⁴How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek? ⁴⁵Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust. ⁴⁶For if you did believe Moses, you would perhaps believe me also; for he wrote of me. ⁴⁷But if you do not believe his writings, how will you believe my words?

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)

Watch & listen

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. The imagery is deliberately neutral on the points the traditions dispute, and every word spoken or printed is the New Consensus Bible quoted verbatim.

John 5 in your tradition

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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)