Jesus Heals at Bethesda
John 5:1-15
John.5.1 - Details
Original Text
Morphology
- Μετα: PREP,acc
- ταυτα: PRON,acc,pl,n
- ην: VERB,impf,act,ind,3,sg
- εορτη: NOUN,dat,sg,f
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- και: CONJ
- ανεβη: VERB,aor,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
Parallels
- John 2:13 (verbal): Very close wording—Jesus 'went up to Jerusalem' for a Jewish feast (John explicitly names the Passover in ch.2), matching the action and festival setting.
- John 7:2,8-10 (structural): Another Johannine scene of Jesus and a Jewish feast (Feast of Tabernacles); similarly frames a narrative turn by Jesus’ movement to Jerusalem and the timing of feasts.
- Luke 2:41 (thematic): Describes the annual Jewish practice of going up to Jerusalem for the Passover (Jesus’ parents took him there), providing cultural background for John’s note about a feast and pilgrimage.
- Deuteronomy 16:16 (thematic): The Torah injunction that 'three times a year' all Israel must appear before the Lord explains the regular practice of Jews 'going up' to Jerusalem for festivals referenced in John 5:1.
- Matthew 26:2 (thematic): Marks the timing of Jesus’ final journey to Jerusalem in relation to a Jewish feast (Passover), showing the narrative pattern of festival timing shaping Gospel events.
Alternative generated candidates
- After these things there was a festival of the Jews, and Jesus went up to Jerusalem.
- After this there was a feast of the Jews, and Jesus went up to Jerusalem.
John.5.2 - Details
Original Text
Morphology
- εστιν: VERB,pres,act,ind,3,sg
- δε: CONJ
- εν: PREP
- τοις: ART,dat,pl,n
- Ιεροσολυμοις: NOUN,dat,pl,n
- επι: PREP
- τη: ART,dat,sg,f
- προβατικη: ADJ,dat,s,f
- κολυμβηθρα: NOUN,dat,s,f
- η: ART,nom,sg,f
- επιλεγομενη: VERB,pres,pass,ptc,nom,s,f
- Εβραιστι: ADV
- Βηθεσδα: NOUN,nom,s,f
- πεντε: NUM,acc,pl,m
- στοας: NOUN,acc,pl,f
- εχουσα·: VERB,pres,act,ptc,nom,s,f
Parallels
- Nehemiah 3:1 (verbal): Mentions the Sheep Gate in Jerusalem — same named gate that John 5 uses to locate the pool (shared toponym and Jerusalem topography).
- John 9:1-11 (thematic): Another Jerusalem pool (Siloam) used as the setting for a healing in John’s Gospel; parallels John 5’s use of a pool as locus for a miraculous cure and ritual washing.
- Acts 3:1-11 (esp. v.11) (structural): Describes Solomon’s porch/colonnade in the temple area as the setting for a healing — parallels John 5’s reference to the five porticoes (stoai) at Bethesda as a public, colonnaded healing space.
- John 10:1-9 (allusion): Jesus’ discourse about sheep, sheep-gate, and the door/shepherd resonates with the setting 'by the Sheep Gate,' linking the locale’s pastoral imagery to Johannine shepherd/gate symbolism.
Alternative generated candidates
- Now in Jerusalem, by the Sheep Gate, there is a pool which in Aramaic is called Bethesda, having five porticoes.
- Now there is in Jerusalem beside the Sheep Gate a pool, which in Hebrew is called Bethesda; there were five porticoes.
John.5.3 - Details
Original Text
Morphology
- εν: PREP
- ταυταις: DEM,dat,pl,f
- κατεκειτο: VERB,impf,mid/pass,ind,3,sg
- πληθος: NOUN,nom,sg,n
- των: ART,gen,pl,m
- ασθενουντων: VERB,pres,act,part,gen,pl,m
- τυφλων: ADJ,gen,pl,m
- χωλων: ADJ,gen,pl,m
- ξηρων: ADJ,gen,pl,m
Parallels
- Matthew 4:23-24 (thematic): Summary of Jesus’ ministry healing 'every disease and sickness'—people brought who were sick, demon-possessed, epileptic, paralysed, blind—parallels Bethesda’s crowd of blind, lame, withered.
- Mark 1:32-34 (thematic): Reports many brought to Jesus and healed of various illnesses and demons cast out—echoes the mass of infirm at Bethesda and Jesus’ role as healer.
- Luke 4:40-41 (thematic): Many sick and demon-possessed are brought to Jesus and healed—another Synoptic parallel emphasizing crowds of diverse ailments like John 5:3.
- Acts 3:2-8 (structural): Peter heals a man lame from birth at the temple gate 'Beautiful'—parallels the setting near the temple, presence of a lame man, and public healing motif (crowds witnessing).
- Isaiah 35:5-6 (allusion): Prophetic picture of the restoration when 'the eyes of the blind shall be opened, and the lame shall leap'—background motif for Gospel scenes listing blind, lame, and healed bodies (thematic fulfillment).
Alternative generated candidates
- In these lay a multitude of the sick—blind, lame, paralyzed—waiting for the stirring of the water.
- In these lay a multitude of the sick—blind, lame, and paralyzed—waiting for the moving of the water.
John.5.5 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- τις: PRON,nom,sg,?
- ανθρωπος: NOUN,nom,sg,m
- εκει: ADV
- τριακοντα: NUM,acc,pl,n
- οκτω: NUM,nom,sg,m
- ετη: NOUN,acc,pl,n
- εχων: VERB,pres,act,ptc,nom,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ασθενεια: NOUN,dat,sg,f
- αυτου·: PRON,gen,sg,3
Parallels
- John 5:8-9 (structural): Immediate continuation of the same episode: Jesus commands the man to rise and walk, and the long-term invalid is healed (direct narrative parallel).
- Acts 3:2-8 (thematic): Healing of a man lame from birth at the temple gate by Peter and John — parallels a longtime disability healed in a public setting and the resulting amazement and testimony.
- Mark 2:3-12 (thematic): Paralytic lowered through the roof and healed by Jesus; parallels themes of physical paralysis, miraculous healing, and the public/controversial nature of such cures.
- Mark 5:25-34 (thematic): Woman with a chronic hemorrhage for twelve years healed by touching Jesus — parallels the motif of long‑standing illness and restoration through contact/encounter with Jesus.
- John 9:1-7 (allusion): Another Johannine healing of a person with a lifelong condition (blindness from birth); parallels John’s use of long‑term ailments as signs and raises similar theological themes about suffering and divine action.
Alternative generated candidates
- Among them was a man who had been ill for thirty-eight years.
- One man was there who had been ill for thirty-eight years.
John.5.6 - Details
Original Text
Morphology
- τουτον: PRON,acc,sg,m
- ιδων: VERB,aor,act,part,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- κατακειμενον: VERB,pres,mid,ptc,acc,sg,m
- και: CONJ
- γνους: VERB,aor,act,ptc,nom,sg,m
- οτι: CONJ
- πολυν: ADJ,acc,sg,m
- ηδη: ADV
- χρονον: NOUN,acc,sg,m
- εχει: VERB,pres,act,ind,3,sg
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Θελεις: PRON,dat,sg,m + VERB,pres,act,ind,2,sg
- υγιης: ADJ,nom,sg,f
- γενεσθαι: VERB,aor,mid,inf
Parallels
- John 5:5 (structural): Immediate narrative context: verse 5 specifies the invalid had been ill for thirty-eight years, which explains Jesus' knowledge in 5:6 and grounds the question about wanting to be made well.
- Mark 10:51 (verbal): Jesus asks the blind Bartimaeus, 'What do you want me to do for you?'—a closely parallel interrogative motif in which Jesus prompts the sufferer to state their desire for healing.
- Luke 18:41 (verbal): Parallel to Mark 10:51 (and to John 5:6) in Luke's account: Jesus asks the blind man what he wants, underscoring the recurring pattern of Jesus eliciting the individual's request before healing.
- Mark 2:8 (thematic): Here Jesus perceives people's inner thoughts ('He perceived in his spirit that they thought...'), paralleling John 5:6 where Jesus perceives the man's long-standing condition without being told.
Alternative generated candidates
- When Jesus saw him lying there and knew that he had been a long time in that condition, he said to him, 'Do you want to be healed?'
- When Jesus saw him lying there and knew that he had been a long time in that condition, he said to him, “Do you want to be made well?”
John.5.7 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- ασθενων·Κυριε: NOUN,m,sg,nom
- ανθρωπον: NOUN,acc,sg,m
- ουκ: PART,neg
- εχω: VERB,pres,act,ind,1,sg
- ινα: CONJ
- οταν: CONJ
- ταραχθη: VERB,aor,pass,sub,3,sg
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- βαλη: VERB,pres,act,ptc,nom,sg,m
- με: PRON,acc,sg,1
- εις: PREP
- την: ART,acc,sg,f
- κολυμβηθραν·εν: NOUN,acc,sg,f
- ω: PRON,dat,sg,m
- δε: CONJ
- ερχομαι: VERB,pres,mid/dep,ind,1,sg
- εγω: PRON,nom,sg,1
- αλλος: ADJ,nom,sg,m
- προ: PREP
- εμου: PRON,gen,sg,1
- καταβαινει: VERB,pres,act,ind,3,sg
Parallels
- Mark 2:3-4 (thematic): Friends lower a paralytic through the roof because he cannot reach Jesus by himself — parallels the helplessness of John 5:7's invalid who has no one to put him into the pool.
- Luke 5:18-19 (thematic): Luke's account of the same episode highlights others' intervention to bring the disabled man to Jesus, reflecting the social dependence described in John 5:7.
- Acts 3:2-8 (thematic): The lame man at the Temple gate waits for alms and is healed by Peter; both passages portray lame individuals dependent on others and receiving restorative healing that enables them to walk.
- Isaiah 35:6 (allusion): The prophetic promise that the lame will leap connects to Gospel healings like John 5, framing individual restorations as fulfillment of prophetic hope for the disabled being made whole.
- Psalm 40:2 (thematic): Imagery of being lifted from a miry pit and set on a rock echoes the helplessness and rescue motif in John 5:7, where the invalid cannot reach the healing water without assistance.
Alternative generated candidates
- The sick man answered him, 'Sir, I have no one to put me into the pool when the water is stirred; while I am coming, another steps down before me.'
- The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred; while I am going, someone else steps down before me.”
John.5.8 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- Ιησους·Εγειρε: NOUN,nom,sg,m
- αρον: VERB,aor,act,imp,2,sg
- τον: ART,acc,sg,m
- κραβαττον: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- και: CONJ
- περιπατει: VERB,pres,act,imp,2,sg
Parallels
- Mark 2:9-12 (verbal): Jesus commands a paralytic to 'rise, pick up your mat and go home' — a close verbal parallel to John 5:8's imperative to rise, take up the bed, and walk; both depict authoritative healing speech.
- Matthew 9:6-8 (verbal): Matthew's account repeats the formula 'rise, take up your bed/mat and go home' when Jesus heals a paralytic, paralleling John 5:8 in wording and the motif of authoritative command and immediate recovery.
- Luke 5:24-26 (verbal): Luke records Jesus saying to the paralytic 'I say to you, rise, pick up your bed and go home,' mirroring John 5:8's command and the connection between Jesus' word and instantaneous healing.
- Acts 3:6-8 (thematic): Peter heals a lame man with the command 'In the name of Jesus Christ of Nazareth, rise up and walk,' echoing John 5:8's theme of resurrection-like rising and immediate walking in the name/authority of Jesus.
- Isaiah 35:6 (thematic): The prophetic promise that the lame will leap like a deer and the mute will sing provides a theological background for New Testament healings such as John 5:8, presenting restoration of mobility as part of eschatological renewal.
Alternative generated candidates
- Jesus said to him, 'Rise, take up your bed, and walk.'
- Jesus said to him, “Rise, take up your bed, and walk.”
John.5.9 - Details
Original Text
Morphology
- και: CONJ
- ευθεως: ADV
- εγενετο: VERB,aor,mid,ind,3,sg
- υγιης: ADJ,nom,sg,f
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- και: CONJ
- ηρε: VERB,impf,act,ind,3,sg
- τον: ART,acc,sg,m
- κραβαττον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- περιεπατει: VERB,impf,act,ind,3,sg
- Ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- σαββατον: NOUN,nom,sg,n
- εν: PREP
- εκεινη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
Parallels
- Matthew 9:6-7 (verbal): Jesus commands a paralytic to 'rise, take up your bed,' and the man immediately takes up his bed and goes home—verbal and functional parallel to John's 'took up his mat and walked.'
- Mark 2:1-12 (thematic): Healing of the paralytic (friends bringing him, public miracle, command to pick up the pallet) parallels the motif of a miraculous restoration that is publicly displayed and provokes social/religious reaction.
- Luke 5:24-25 (verbal): After forgiving the paralytic, Jesus tells him to 'rise, take up your bed,' and he walks—shares the same wording and immediate result as John 5:9.
- Luke 13:10-17 (thematic): Jesus heals a disabled woman on the Sabbath in the synagogue and is criticized by the ruler—parallels John's emphasis that the healing occurred on the Sabbath and the ensuing conflict with religious leaders.
- John 5:16 (structural): Immediate narrative consequence in John: 'For this reason the Jews persecuted Jesus... because he had done these things on the Sabbath'—directly links the healing in 5:9 to the subsequent opposition.
Alternative generated candidates
- At once the man was made well; he took up his bed and walked. Now that day was a Sabbath.
- Immediately the man was made well; he took up his bed and walked. Now that day was the Sabbath.
John.5.10 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- τω: ART,dat,sg,m
- τεθεραπευμενω·Σαββατον: PART,perf,pass,dat,sg,m; NOUN,nom,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ουκ: PART,neg
- εξεστιν: VERB,pres,act,ind,3,sg
- σοι: PRON,dat,sg,2
- αραι: VERB,aor,act,imp,3,sg
- τον: ART,acc,sg,m
- κραβαττον: NOUN,acc,sg,m
Parallels
- John 5:16 (structural): Immediate narrative consequence: the Jews persecute Jesus because he was healing on the Sabbath — directly continues the dispute begun in v.10.
- Mark 2:23-28 (thematic): Sabbath controversy where Jesus defends his disciples for plucking grain; both passages address disputes over proper observance and Jesus' reinterpretation of Sabbath law.
- Luke 6:1-11 (thematic): Parallel collection of Sabbath incidents (plucking grain and healing a man with a withered hand) that echo the same conflict between Jesus and Jewish authorities over lawful Sabbath actions.
- Matthew 12:9-14 (thematic): Jesus heals on the Sabbath and is criticized by the Pharisees — similar charge of violating Sabbath regulations and ensuing conflict.
- Numbers 15:32-36 (allusion): Old Testament precedent of a man punished for gathering sticks on the Sabbath; background for Jewish sensitivity to Sabbath violations reflected in their rebuke in John 5:10.
Alternative generated candidates
- Therefore the Jews said to the man who had been healed, 'It is the Sabbath; it is not lawful for you to carry your bed.'
- Therefore the Jews said to the man who had been healed, “It is the Sabbath; it is not lawful for you to carry your bed.”
John.5.11 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- δε: CONJ
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτοις·Ο: PRON,dat,pl,3
- ποιησας: VERB,aor,act,part,nom,m,sg
- με: PRON,acc,sg,1
- υγιη: ADJ,nom,sg,m
- εκεινος: PRON,nom,sg,m
- μοι: PRON,dat,sg,1
- ειπεν: VERB,aor,act,ind,3,sg
- Αρον: VERB,aor,act,imp,2,sg
- τον: ART,acc,sg,m
- κραβαττον: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- και: CONJ
- περιπατει: VERB,pres,act,imp,2,sg
Parallels
- John 5:8 (quotation): Immediate verbal antecedent: Jesus' command 'Rise, take up your bed and walk' which the healed man here quotes as his authority for carrying the mat.
- Matthew 9:6–7 (verbal): Parallel synoptic healing of a paralytic where Jesus tells him to 'rise, take up your bed and go home'—same command-form and outcome (he rose and walked).
- Mark 2:9–12 (verbal): Synoptic counterpart to Matthew: Jesus commands the paralytic to get up and walk; the bed/bedroll is carried away—closely parallels wording and narrative pattern.
- Luke 5:24–25 (verbal): Luke's account of the healing of the paralytic preserves the command and the immediate response ('he rose up before them, took up the couch, and went home'), echoing the formula found in John 5:8 and the synoptics.
- Acts 3:6–8 (thematic): Peter's healing at the Beautiful Gate: 'In the name of Jesus Christ... rise up and walk'—the early Christian miracle follows the same command-and-walking motif, reflecting the pattern of Jesus' healings.
Alternative generated candidates
- But he answered them, 'The man who made me well said to me, “Take up your bed and walk.”'
- He answered them, “The man who made me well said to me, ‘Take up your bed and walk.’”
John.5.12 - Details
Original Text
Morphology
- ηρωτησαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- αυτον·Τις: PRON,acc,sg,m+PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ειπων: VERB,aor,act,part,nom,m,sg
- σοι·Αρον: PRON,dat,sg+VERB,aor,act,imp,2,sg
- και: CONJ
- περιπατει: VERB,pres,act,imp,2,sg
Parallels
- John 5:8 (quotation): Immediate preceding verse where Jesus speaks the exact words, “Rise, take up your mat and walk,” which the bystanders then question about in 5:12.
- John 5:15 (structural): Follow-up verse in the narrative where the healed man reports that Jesus was the one who told him to take up his mat and walk, resolving the question posed in 5:12.
- Mark 2:9-12 (verbal): Synoptic parallel: Jesus commands a paralytic to get up, take his mat and walk; similar wording and motif of authoritative verbal healing.
- Luke 5:24-25 (verbal): Parallel account to Mark 2:9-12 with the same command to a paralytic to rise and walk, echoing the ‘take up and walk’ command theme.
- Acts 3:6-8 (verbal): Peter’s healing at the Beautiful Gate uses the same imperative to ‘rise up and walk,’ reflecting the motif of healing by a commanding word and the beneficiary walking away with support (and sometimes carrying a mat).
Alternative generated candidates
- They asked him, 'Who is the man who said to you, “Take up your bed and walk”?'
- They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?” But the man who had been healed did not know who it was, for Jesus had withdrawn, since there was a crowd in the place.
John.5.13 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ιαθεις: VERB,aor,pass,part,nom,sg,m
- ουκ: PART,neg
- ηδει: VERB,impf,act,ind,3,sg
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- γαρ: PART
- Ιησους: NOUN,nom,sg,m
- εξενευσεν: VERB,aor,act,ind,3,sg
- οχλου: NOUN,gen,sg,m
- οντος: PART,pres,act,gen,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- τοπω: NOUN,dat,sg,m
Parallels
- Matthew 9:30 (thematic): After healing the blind men Jesus sternly charges them not to tell anyone — parallels the motif of control over knowledge of the healer and the healed person's awareness or silence.
- Mark 1:45 (thematic): The healed leper openly proclaims Jesus’ act, forcing Jesus to withdraw from towns — contrasts and connects to the aftermath of a public healing and Jesus’ movement/visibility.
- John 6:15 (structural): Following the feeding of the 5,000 Jesus withdraws to a mountain to avoid popular acclaim — parallels John’s recurrent motif of Jesus withdrawing from crowds.
- John 8:59 (verbal): ’They picked up stones… Jesus hid himself and went out of the temple’ — similar language and action of Jesus slipping away/withdrawing from a hostile or crowded situation.
- Luke 4:30 (thematic): When the crowd attempts to throw Jesus off a cliff, he passes through them and goes on his way — echoes the image of Jesus slipping through/away from a crowd after a confrontational episode.
Alternative generated candidates
- Now the one who had been healed did not know who it was, for Jesus had withdrawn, because there was a crowd in that place.
- Afterward Jesus found him in the temple and said to him, “See—you are well! Sin no more, that nothing worse may befall you.”
John.5.14 - Details
Original Text
Morphology
- μετα: PREP
- ταυτα: PRON,acc,pl,n
- ευρισκει: VERB,pres,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ιδε: PRON,dat,sg,m+INTJ
- υγιης: ADJ,nom,sg,f
- γεγονας·μηκετι: VERB,perf,act,part,nom,sg,m+ADV
- αμαρτανε: VERB,pres,act,imp,2,sg
- ινα: CONJ
- μη: PART
- χειρον: ADJ,nom,sg,n
- σοι: PRON,dat,sg,2
- τι: PRON,int,nom,sg,n
- γενηται: VERB,fut,mid,ind,3,sg
Parallels
- John 8:11 (verbal): Same imperative to the forgiven sinner—'go, and sin no more'—direct verbal parallel in Jesus' call to cease sin after a restorative encounter.
- Luke 13:3 (thematic): Jesus warns that failure to repent leads to worse consequences ('unless you repent, you will all likewise perish'), echoing the warning in John 5:14 to avoid a worse outcome by abandoning sin.
- Mark 2:5-12 (structural): Paralytic healed and linked to forgiveness of sins—both passages connect physical restoration and sin/forgiveness, showing Jesus' authority to heal and address sin.
- 1 John 3:6 (thematic): Affirms the ethical expectation that those who abide in Christ do not continue in sin, resonating with Jesus' command in John 5:14 to 'sin no more.'
- Romans 6:1-2 (thematic): Paul's rejection of continuing in sin after receiving grace ('By no means!') parallels the imperative in John 5:14 that the healed person must not persist in sin.
Alternative generated candidates
- Afterward Jesus found him in the temple and said to him, 'See, you are well; sin no more, that nothing worse may befall you.'
- The man went away and told the Jews that it was Jesus who had made him well.
John.5.15 - Details
Original Text
Morphology
- απηλθεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- και: CONJ
- ανηγγειλεν: VERB,aor,act,ind,3,sg
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- οτι: CONJ
- Ιησους: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- ποιησας: VERB,aor,act,part,nom,m,sg
- αυτον: PRON,acc,sg,m
- υγιη: ADJ,nom,sg,m
Parallels
- John 9:11 (verbal): The healed man identifies Jesus as his healer and reports this to others (and to the Pharisees), using similar language to John 5:15.
- Mark 1:43-45 (structural): A cleansed leper is instructed to tell no one but goes away and publicizes the event, paralleling the motif of a healed person spreading word about Jesus.
- Mark 5:19-20 (thematic): After being healed, the demoniac is sent to testify to his own people about what Jesus has done and proclaims it widely—another example of a healed person announcing Jesus' identity and works.
- John 4:39-42 (thematic): The Samaritan woman's testimony about Jesus (’he told me all that I ever did’) leads others to believe; like John 5:15, a recipient of Jesus' action reports who he is, prompting wider response.
Alternative generated candidates
- The man went away and told the Jews that it was Jesus who had made him well.
- For this reason the Jews persecuted Jesus and sought to kill him, because he had done these things on the Sabbath.
After this there was a festival of the Jews, and Jesus went up to Jerusalem. Now in Jerusalem, near the Sheep Gate, there is a pool called in Hebrew Bethesda, which has five porticoes.
In these lay a great multitude of those who were ill—blind, lame, and paralyzed—waiting for the stirring of the water.
One man was there who had been ill for thirty‑eight years.
When Jesus saw him lying there and knew that he had been there a long time, he said to him, "Do you want to be made well?"
The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred; while I am coming, another steps down before me."
Jesus said to him, "Get up, take up your mat, and walk."
Immediately the man was made well; he took up his mat and walked. Now that day was a Sabbath. So the Jews said to the man who had been healed, "It is the Sabbath; it is not lawful for you to carry your mat."
He answered them, "The man who made me well told me, 'Take up your mat and walk.'"
They asked him, "Who is the man who said to you, 'Take up your mat and walk' ?" But the man who had been healed did not know who it was, for Jesus had slipped away into the crowd that was in the place.
Afterward Jesus found him in the temple and said to him, "See, you are made well; sin no more, so that nothing worse may happen to you."
The man went away and told the Jews that it was Jesus who had made him well.