John 5:1

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John 5:1 in Multiple Translations

Berean Standard Bible BSB

Some time later there was a feast of the Jews, and Jesus went up to Jerusalem.

King James Version KJV

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

American Standard Version ASV

After these things there was a feast of the Jews; and Jesus went up to Jerusalem.

Bible in Basic English BBE

After these things there was a feast of the Jews, and Jesus went up to Jerusalem.

Free Bible Version FBV

After this there was a Jewish festival, so Jesus went to Jerusalem.

Geneva Bible 1599 GNV

After that, there was a feast of the Iewes, and Iesus went vp to Hierusalem.

Young's Literal Translation YLT

After these things there was a feast of the Jews, and Jesus went up to Jerusalem,

World English Bible WEB

After these things, there was a feast of the Jews, and Jesus went up to Jerusalem.

Noah Webster Bible WBS

After this there was a feast of the Jews: and Jesus went up to Jerusalem.

Douay-Rheims 1899 DRV

After these things was a festival day of the Jews, and Jesus went up to Jerusalem.

Translation for Translators T4T

Some time later, Jesus went up to Jerusalem when the Jews were having another celebration.

Plain English Version PEV

After that, Jesus went south from Galilee country to Jerusalem city for another Jewish ceremony.

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Berean Amplified Bible — John 5:1

BAB

Word Study

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John 5:1 Interlinear (Deep Study)

BIB

GRK μετα ταυτα ην η εορτη των ιουδαιων και ανεβη ο ιησους εις ιεροσολυμα

μετα meta G3326 with/after Prep

ταυτα ohutos G3778 this/he/she/it Dem-APN

ην eimi G1510 to be Verb-IAI-3S

η ho G3588 the/this/who Art-NSF

εορτη heortē G1859 festival Noun-NSF

των ho G3588 the/this/who Art-GPM

ιουδαιων Ioudaios G2453 Jew Adj-GPM

και kai G2532 and Conj

ανεβη anabainō G305 to ascend Verb-2AAI-3S

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

εις eis G1519 toward Prep

ιεροσολυμα Hierosoluma G2414 Jerusalem Noun-APN

Greek Word Study

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Greek Word Reference — John 5:1

μετα meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

ταυτα ohutos G3778 "this/he/she/it" Dem-APN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εορτη heortē G1859 "festival" Noun-NSF

A festival is a special celebration, like a holiday. In the Bible, it refers to Jewish festivals like Passover. Jesus attended these festivals, as seen in Luke 2:42 and John 7:37.

Definition: ἑορτή, -ῆς, ἡ [in LXX for חַג (chiefly), מוֹעֵד ;] a feast, festival: Luk.2:42, Jhn.5:1, Jhn.6:4 Jhn.7:37, Col.2:10; ἡ ἑ. τοῦ πάσχα, Luk.2:41, Jhn.13:1; τ. ἀζύμων, Luk.22:1; ἡ σκηνοπηγία, Jhn.7:2 (Deiss., LAE, 116); ἐν τ. ἑ., Mat.26:5, Mrk.14:2, Jhn.4:45 7:11 12:20 (εἶναι ἐν ἑ.), Jhn.2:23; εἰς τ. ἑ. (for the feast), Jhn.13:29; ἀναβαίνειν, ἔρχεσθαι εἰς τ. ἑ., Jhn.4:45 7:8-10 11:56 12:12; τῆς ἐ μεσούσης, Jhn.7:14; κατὰ ἑ. (at each feast), Mat.27:15, Mrk.15:6, Luk.23:17, R, mg.; τ. ἑ. ποιεῖν, Act.18:21; κατὰ τὸ ἔθος τῆς ἑ., Luk.2:42.† (AS)

Usage: Occurs in 25 NT verses. KJV: feast, holyday See also: Acts 18:21; John 11:56; Matthew 27:15.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιουδαιων Ioudaios G2453 "Jew" Adj-GPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανεβη anabainō G305 "to ascend" Verb-2AAI-3S

To ascend or go up, as in Matthew 20:17 and Luke 19:4. It can be physical, like climbing a tree, or metaphorical, like rising to a challenge. Ascending can also refer to spiritual growth or development.

Definition: ἀναβαίνω [in LXX chiefly for עָלָה ;] to go up, ascend, __(a) of persons: ἐπί συκομωρέαν, Luk.19:4; εἰς τ. πλοῖον, Mrk.6:51; εἰς Ἱεροσόλυμα, Mat.20:17; εἰς τ. ἱερόν, with inf. (M, Pr., 205), Luk.18:10; with mention of place of departure, Mat.3:16 (ἀπό), Act.8:39 (ἐκ); __(b) of things, to rise, spring up, come up: a fish, Mat.17:27; smoke, Rev.8:4; plants growing, Mat.13:7; metaphorically, of things coming up in one's mind (as Heb. לֵב אֵל עָלָה; 4Ki.12:4, al.), Luk.24:38, 1Co.2:9; of prayers, Act.10:4; messages, Act.21:31 (for late exx., see MM, VGT, see word) (AS)

Usage: Occurs in 76 NT verses. KJV: arise, ascend (up), climb (go, grow, rise, spring) up, come (up) See also: 1 Corinthians 2:9; Luke 2:4; Revelation 4:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ιεροσολυμα Hierosoluma G2414 "Jerusalem" Noun-APN

Hierosolyma is the Greek name for Jerusalem, the capital of Palestine. It appears in Matthew 2:3 and other Bible verses, referring to the city.

Definition: Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)

Usage: Occurs in 59 NT verses. KJV: Jerusalem See also: Acts 1:4; John 5:2; Matthew 21:10.

Study Notes — John 5:1

Show Verse Quote Highlights

Context
Cross References
John 5:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 5:1
Jamieson-Fausset-Brown on John 5:1
Matthew Poole's Commentary on John 5:1
Trapp's Commentary on John 5:1
Ellicott's Commentary on John 5:1
Adam Clarke's Commentary on John 5:1
Cambridge Bible on John 5:1
Barnes' Notes on John 5:1
Whedon's Commentary on John 5:1
Sermons on John 5:1

Context — The Pool of Bethesda

1Some time later there was a feast of the Jews, and Jesus went up to Jerusalem.

2Now there is in Jerusalem near the Sheep Gate a pool with five covered colonnades, which in Hebrew is called Bethesda. 3On these walkways lay a great number of the sick, the blind, the lame, and the paralyzed.

Cross References

	Reference	Text (BSB)
1	Deuteronomy 16:16	Three times a year all your men are to appear before the LORD your God in the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. No one should appear before the LORD empty-handed.
2	Exodus 23:14–17	Three times a year you are to celebrate a feast to Me. You are to keep the Feast of Unleavened Bread as I commanded you: At the appointed time in the month of Abib you are to eat unleavened bread for seven days, because that was the month you came out of Egypt. No one may appear before Me empty-handed. You are also to keep the Feast of Harvest with the firstfruits of the produce from what you sow in the field. And keep the Feast of Ingathering at the end of the year, when you gather your produce from the field. Three times a year all your males are to appear before the Lord GOD.
3	Exodus 34:23	Three times a year all your males are to appear before the Lord GOD, the God of Israel.
4	Leviticus 23:2–4	“Speak to the Israelites and say to them, ‘These are My appointed feasts, the feasts of the LORD that you are to proclaim as sacred assemblies. For six days work may be done, but the seventh day is a Sabbath of complete rest, a day of sacred assembly. You must not do any work; wherever you live, it is a Sabbath to the LORD. These are the LORD’s appointed feasts, the sacred assemblies you are to proclaim at their appointed times.
5	John 2:13	When the Jewish Passover was near, Jesus went up to Jerusalem.
6	Galatians 4:4	But when the time had fully come, God sent His Son, born of a woman, born under the law,
7	Matthew 3:15	“Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him.

John 5:1 Summary

[This verse tells us that Jesus went up to Jerusalem for a Jewish feast, showing that He was willing to participate in the customs and traditions of the Jewish people. This helps us understand that Jesus came to fulfill the law and to reach out to the people of Israel, as seen in Matthew 5:17-18. By going to Jerusalem, Jesus was putting Himself in a place where He could minister to others and share God's love, just like He calls us to do in Matthew 28:18-20. As we reflect on this verse, we can think about how we can follow Jesus' example of humility and obedience in our own lives.]

Frequently Asked Questions

What kind of feast is being referred to in John 5:1?

The Bible does not specify the exact feast, but based on the timing and context, it is likely one of the major Jewish festivals such as the Feast of Tabernacles or the Feast of Purification, as mentioned in John 4:45 and John 6:4, which shows Jesus' obedience to Jewish customs and laws, as seen in Matthew 5:17-18.

Why did Jesus go up to Jerusalem for this feast?

Jesus went up to Jerusalem to fulfill His Father's will and to have opportunities to minister to the people, as seen in John 4:34 and John 6:38, demonstrating His obedience to God's plan and purpose.

Is this feast mentioned in other parts of the Bible?

Yes, the Jewish feasts are mentioned in various parts of the Bible, such as in Leviticus 23:1-44, where God instructs the Israelites to observe these feasts, and in Hebrews 10:1-25, where the author discusses the superiority of Jesus' sacrifice over the Jewish sacrificial system.

What can we learn from Jesus' actions in this verse?

We can learn about Jesus' humility and willingness to participate in Jewish customs, as well as His desire to reach out to the people of Jerusalem, demonstrating His love and compassion, as seen in Matthew 9:36 and Mark 6:34.

Reflection Questions

What are some ways I can follow Jesus' example of obedience and humility in my own life?
How can I, like Jesus, be intentional about seeking out opportunities to minister to others and share God's love?
What are some 'feasts' or gatherings in my life where I can be a witness for Jesus and demonstrate His love to others?
In what ways can I, like Jesus, be mindful of the cultural and religious contexts in which I minister and interact with others?

Gill's Exposition on John 5:1

After this there was a feast of the Jews,.... After Christ had been in Samaria, which was four months ago, John 4:35, and had been in Galilee for that time, and had cured the nobleman's son, and had

Jamieson-Fausset-Brown on John 5:1

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

Matthew Poole's Commentary on John 5:1

JOHN CHAPTER 5 Christ cures an impotent man at the pool of Bethesda on the sabbath day. The Jews cavil, and persecute him for it. ,18 He justifieth himself by the example of God his Father, and asserts the power and judgment committed unto him by the Father, he appeals to the testimony of John, of the Father, ,40 and of the Scriptures. He showeth that his humility caused their rejection of him, but that in disbelieving him they disbelieved Moses also. Though there are some that think the feast mentioned here was that of Pentecost, and others that it was the feast of tabernacles, yet the most and best interpreters judge it was the feast of the passover that is here mentioned; and that this was the second passover which happened after our Saviour had entered upon his public ministry. We read of the first, ; and from that verse of that chapter to this chapter the evangelist (as they think) hath been relating so much of our Saviour’ s actions, until the second passover, as it was the will of God we should have upon public authentic record, and had not been recorded by the other evangelists, who give a further account of his actions done this year, 8:1-34 9:1-38 2:1-28 5:1-39. In the time of our Saviour’ s public ministry (which was three years and a half) there were four passovers. The other evangelists take notice but of one of them, and that the last. John is thought to have mentioned all the four; the first, , the second in this place, the third, , the fourth, . Another reason they give why the feast of the passover should be here intended is, because from about that time to the harvest were four months, according to what our Saviour had said, . Jesus went up to the passover, to Jerusalem, to show his obedience to his Father’ s law, .

Trapp's Commentary on John 5:1

1 After this there was a feast of the Jews; and Jesus went up to Jerusalem. Ver. 1. A feast of the Jews] This was the feast of Pentecost. Others say the Passover, which came but once a year. The true Christians (for whom the true Passover was sacrificed, 1 Corinthians 5:7) keep a continual feast or holy day, εορταζωμεν, with the unleavened bread of sincerity and truth, 1 Corinthians 5:8. Diogenes could say, that a good man keeps holy days and hath gaudies delights all the year about. "Let my people go, that they may hold a feast unto me," Exodus 5:1. In other messages it is, "that they may serve me." πασανημερανεορτηνηγειται. Laert.

Ellicott's Commentary on John 5:1

(1) A feast of the Jews.—The writer does not tell us what feast this was, and we must be content to remain without certain knowledge. There is, perhaps, no Jewish feast with which it has not been identified, and it has been even proclaimed confidently that it must have been the Day of Atonement! (Caspari, Chron. and Geogr., Introd., Eng. Trans., p. 130). Our reading is to be regarded as the better one, though not a few authorities insert the article, and interpret “the Feast” to mean the Feast of Passover. The time-limits are John 4:35, which was in Tebeth (January), and John 6:4, which bring us to the next Passover in Nisan (April), i.e., an interval of four months, the year being an intercalary one with the month VeAdar (and Adar) added, or, as we should say, with two months of March. The only feast which falls in this interval is the Feast of Purim, and it is with this that the best modern opinion identifies the feast of our text. It was kept on the 14th of Adar (March), in commemoration of the deliverance of the Jews from the plots of Haman, and took its name from the lots cast by him (Esther 3:7; Esther 9:24 et seq.). It was one of the most popular feasts (Jos. Ant. xi. 6, § 13), and was characterised by festive rejoicings, presents, and gifts to the poor. At the same time it was not one of the great feasts, and while the writer names the Passover (John 2:13; John 6:4; John 13:1), the Feast of Tabernacles (John 7:2), and even that of the Dedication (John x 22), this has no further importance in the narrative than to account for the fact of Jesus being again in Jerusalem. (Comp. Introduction: Chronological Harmony of the Gospels, p. 35)

Adam Clarke's Commentary on John 5:1

CHAPTER V. The man who had been diseased thirty-eight years healed on the Sabbath day, 1-9. The Jews cavil, persecute Christ, and seek to kill him, because he had done this cure on the Sabbath, 10-16. Our Lord vindicates his conduct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, 17-39. He reproves the Jews for their obstinacy, 40; hatred to God, 41, 42; pride, 43, 44; and disbelief of their own law, 45-47. NOTES ON CHAP. V. Verse 1. A feast] This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ηεορτη, THE feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ησκηνοπηγια, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in John 7:2, mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in John 10:22, mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See John 10:22. Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet's opinion, thinks Bp. Pearce's argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome's notes to his Harmony, p. 15, c. Lightfoot has observed, that the other evangelists speak very sparingly of our Lord's acts in Judea. They mention nothing of the passovers, from our Lord's baptism till his death, excepting the very last: but John points at them all. The first he speaks of, John 2:13 the third, John 6:4; the fourth, John 13:1; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast; and our Lord's words, John 4:35, seem to cast light on this subject. See the note there.

Cambridge Bible on John 5:1

1–9. The Sign at the Pool of Bethesda1. After this] Better, After these things, a more indefinite sequence.a feast of the Jews] This is the reading of highest authority, although some important MSS. read ‘the feast of the Jews,’ probably because from very early times this feast was believed to be the Passover. If ‘a feast’ is the true reading, this alone is almost conclusive against its being the Passover; S. John would not call the Passover ‘a feast of the Jews.’ Moreover in all other cases where he mentions Passovers he lets us know that they are Passovers and not simply feasts, John 2:13, John 6:4, John 11:55, &c. He gives us three Passovers; to make this a fourth would be to put an extra year into our Lord’s ministry for which scarcely any events can be found, and of which there is no trace elsewhere. Almost every other feast, and even the Day of Atonement, have been suggested; but the only one which fits in satisfactorily is Purim. We saw from John 4:35 that the two days in Samaria were either in December or January. The next certain date Isaiah 6:4, the eve of the Passover, i.e. April. Purim, which was celebrated in March (14th and 15th Adar), falls just in the right place in the interval. This feast commemorated the deliverance of the Jews from Haman, and took its name from the lots which he caused to be cast (Esther 3:7; Esther 9:24; Esther 9:26; Esther 9:28). It was a boisterous feast, and some have thought it unlikely that Christ would have anything to do with it. But we are not told that He went to Jerusalem in order to keep the feast; Purim might be kept anywhere. More probably He went because the multitudes at the feast would afford great opportunities for teaching. Moreover, it does not follow that because some made this feast a scene of unseemly jollity, therefore Christ would discountenance the feast itself.

Barnes' Notes on John 5:1

A feast - Probably the Passover, though it is not certain. There were two other feasts - the Pentecost and the Feast of Tabernacles - at which all the males were required to be present, and it might have been one of them.

Whedon's Commentary on John 5:1

§ 32.—HEALING OF THE INFIRM MAN AT , vv. , vv. John 5:1-47.1.

Sermons on John 5:1

	Sermon	Description
	Christian Growth - Part 1 by Alan Redpath	In this sermon, the speaker emphasizes the importance of waiting for God to intervene and perform miracles in our lives. He compares the audience to a mini pool of Bethesda, where
	Three Marks of New Convenant Life by Zac Poonen	In this sermon, the speaker emphasizes the importance of not turning back and instead, pressing forward to win the battle and conquer new territories. He encourages the audience to
	Laying by the Pool by David Wilkerson	In this sermon, the preacher discusses the story of a man who had been lying by a pool for 38 years, hoping for healing. The pool was surrounded by a crowd of people, with the stro
	A River That Cannot Be Passed by Carter Conlon	This sermon emphasizes the need for the church to break out of its boundaries and bring the healing power of God to those in need. It highlights the story of the man at the pool of
	The Power of God by Aaron Hurst	In this sermon, Brother Denny shares his personal testimony of how he was once bound by fear and depression. He sought help from doctors who prescribed medication, but he knew that
	(John) the Sheep Market by Willie Mullan	In this sermon, the preacher focuses on the story of a man who had been waiting by a pool for 38 years, hoping to be healed. The preacher emphasizes the significance of the number
	Come, See a Man by Norman Meeten	In this sermon, the preacher emphasizes the invitation to "come and see" Jesus. He describes Jesus as the Word made flesh, the fulfillment of God's promises and plans for humanity.