John 5:3

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John 5:3 in Multiple Translations

Berean Standard Bible BSB

On these walkways lay a great number of the sick, the blind, the lame, and the paralyzed.

King James Version KJV

In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

American Standard Version ASV

In these lay a multitude of them that were sick, blind, halt, withered.

Bible in Basic English BBE

In these doorways there were a great number of people with different diseases: some unable to see, some without the power of walking, some with wasted bodies.

Free Bible Version FBV

Crowds of sick people were lying in these porches—those who were blind, lame, or paralyzed.

Geneva Bible 1599 GNV

In the which lay a great multitude of sicke folke, of blinde, halte, and withered, wayting for the mouing of the water.

Young's Literal Translation YLT

in these were lying a great multitude of the ailing, blind, lame, withered, waiting for the moving of the water,

World English Bible WEB

In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water;

Noah Webster Bible WBS

In these lay a great multitude of impotent persons, of blind, halt, withered, waiting for the moving of the water.

Douay-Rheims 1899 DRV

In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water.

Translation for Translators T4T

Many people were lying there. They were people who were blind, lame, or paralyzed.

Plain English Version PEV

and a lot of sick people lay there. Some of those people were blind, and some of them were crippled, and some couldn’t move at all.

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Berean Amplified Bible — John 5:3

BAB

Word Study

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John 5:3 Interlinear (Deep Study)

BIB

GRK εν ταυταις κατεκειτο πληθος πολυ των ασθενουντων τυφλων χωλων ξηρων εκδεχομενων την του υδατος κινησιν

εν en G1722 in/on/among Prep

ταυταις ohutos G3778 this/he/she/it Dem-DPF

κατεκειτο katakeimai G2621 to recline Verb-INI-3S

πληθος plēthos G4128 multitude Noun-NSN

πολυ polus G4183 much Adj-NSN

των ho G3588 the/this/who Art-GPM

ασθενουντων astheneō G770 be weak: weak Verb-PAP-GPM

τυφλων tuphlos G5185 blind Adj-GPM

χωλων chōlos G5560 lame Adj-GPM

ξηρων xēros G3584 dried up/withered Adj-GPM

εκδεχομενων ekdechomai G1551 to wait for Verb-PNP-GPM

την ho G3588 the/this/who Art-ASF

του ho G3588 the/this/who Art-GSN

υδατος hudōr, hudatos G5204 water Noun-GSN

κινησιν kinēsis G2796 motion Noun-ASF

Greek Word Study

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Greek Word Reference — John 5:3

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ταυταις ohutos G3778 "this/he/she/it" Dem-DPF

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.

κατεκειτο katakeimai G2621 "to recline" Verb-INI-3S

This verb means to lie down or recline, often for a meal or due to illness. In Mark 2 and Luke 5, it describes people reclining at Jesus' table.

Definition: κατά-κειμαι [in LXX: Pro.6:9 23:34 (שָׁכַב), Jdth.13:15, Wis.17:7 * ;] __1. to lie down. __2. to lie sick: Mrk.1:30 2:4, Jhn.5:6, Act.28:8; before ἐπί with genitive, Act.9:33; id. with accusative, Luk.5:25; ἐν, Jhn.5:3. __3. to recline at meals (cf. ἀνάιειμαι): Mrk.14:3, Luk.5:29; before ἐν, Mrk.2:15, Luk.7:37, 1Co.8:10.† (AS)

Usage: Occurs in 11 NT verses. KJV: keep, lie, sit at meat (down) See also: 1 Corinthians 8:10; Luke 5:25; Mark 14:3.

πληθος plēthos G4128 "multitude" Noun-NSN

This word refers to a large group of people or things, like a crowd or multitude, as seen in Luke 2:13 and Acts 21:22. It can also describe a great number of something.

Definition: πλῆθος, -ους, τό [in LXX chiefly for רֹב, also for הָמוֹן, etc. ;] __1. a great number, a multitude; __(a) of things : ἰχθύων, Luk.5:6, Jhn.21:6; φρυγάνων, Act.28:3; ἁμαρτιίῶν, Jas.5:20, 1Pe.4:8; τ. πλήθει, in multitude, Heb.11:12; __(b) of persons: Act.21:22 (WH, R, om.); with genitive, Luk.2:13, Jhn.5:3, Act.5:14; π. πολύ (πολὺ π.), Mrk.3:7-8; id. with genitive, Luk.6:17 23:27, Act.14:1 17:4 __2. Of persons, with art., the whole number, the multitude (in Plat., Thuc., Xen., al., = δῆμος, the commons, or-opposite to δῆμος-the populace) : Act.2:6 15:30 19:9 23:7; τ. λαοῦ, Act.21:36; τ. πόλεως, Act.14:4; πᾶν τὸ π., Act.15:12; with genitive, Luk.1:10 8:37 19:37 23:1, Act.4:32 5:16 6:2, 5 25:24.† (AS)

Usage: Occurs in 32 NT verses. KJV: bundle, company, multitude See also: 1 Peter 4:8; Acts 25:24; Hebrews 11:12.

πολυ polus G4183 "much" Adj-NSN

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

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'.

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.

ασθενουντων astheneō G770 "be weak: weak" Verb-PAP-GPM

The Greek word for being weak or feeble describes a state of physical or moral weakness, as seen in Acts 20:35 and Romans 8:3, and can also refer to being sick or diseased, as in Matthew 25:36 and John 4:46. This concept is discussed in various New Testament passages, including 2 Corinthians and Philippians.

Definition: ἀσθενέω, -ῶ ( ἀσθενής) [in LXX chiefly for כָּשַׁל ;] to be weak, feeble: Act.20:35, Rom.8:3, 2Co.11:21 12:10 13:4 13:9; with dative, πίστει (Cremer, 527), Rom.4:19 14:1; same implied, Rom.14:2, 21, 1Co.8:11-12, 2Co.11:29; εἰς, 2Co.13:3. Specif., of bodily debility, to be sick: Mat.25:36, 39, Luk.4:40, Jhn.4:46 5:3, 7 5:13 11:1-3, 6 Act.9:37, Php.2:26-27, 2Ti.4:20, Jas.5:14; οἱ ἀσθενοῦντες, the sick: Mat.10:8 (MM, see word), Mrk.6:56, Luk.9:2, Act.19:12.† (AS)

Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

τυφλων tuphlos G5185 "blind" Adj-GPM

In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.

Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)

Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.

χωλων chōlos G5560 "lame" Adj-GPM

This word describes someone who is lame or crippled, used in Matthew 11:5 to describe those healed by Jesus.

Definition: χωλός, -ή, -όν [in LXX for פִּסֵּחַ ;] lame, halt, maimed: Mat.11:5 15:30-31 18:8 21:14, Mrk.9:45, Luk.7:22 14:13, 21, Jhn.5:3, Act.3:2 8:7 14:8, Heb.12:13.† (AS)

Usage: Occurs in 15 NT verses. KJV: cripple, halt, lame See also: Acts 3:2; Luke 14:13; Hebrews 12:13.

ξηρων xēros G3584 "dried up/withered" Adj-GPM

This word describes something that is dry or withered, like a barren landscape. Jesus used it in Luke 23:31 to describe a withered tree. It also appears in Matthew 12:10 and Mark 3:3.

Definition: ξηρός, -ά, -όν [in LXX chiefly for יָבֵשׁ, its parts and derivatives, also for חָרָבָה, etc. ;] dry: metaphorically (of a sinner), ξύλον ξ., Luk.23:31; of members of the body shrunken by disease, withered: Jhn.5:3; of the hand, Mat.12:10 Mrk.3:3, Luk.6:6, 8; of the dry land, ἡ ξηρά (sc. γῆ, cf. Gen.1:9-10; Jon.1:19, al.): Mat.23:15; γῆ, Heb.11:29.† (AS)

Usage: Occurs in 7 NT verses. KJV: dry land, withered See also: Hebrews 11:29; Luke 6:8; Matthew 23:15.

εκδεχομενων ekdechomai G1551 "to wait for" Verb-PNP-GPM

This word means to wait for or expect something, like waiting for a promise to be fulfilled. It appears in John 5:3, Hebrews 11:10, and James 5:7, where people wait for God's timing.

Definition: ἐκ-δέχομαι [in LXX for עֶרֶב, קָבַץ, etc. ;] __1. to take or receive from (Hom., Hdt., a1.). __2. (Rare in cl.), to expect, await: with accusative of thing(s), Jhn.5:3, Heb.11:10, Jas.5:7; with accusative of person(s), Act.17:16, 1Co.11:33 16:11; before ἕως, Heb.10:13 (Cremer, 687).† (AS)

Usage: Occurs in 7 NT verses. KJV: expect, look (tarry) for, wait (for) See also: 1 Corinthians 11:33; Hebrews 10:13; Hebrews 11:10.

την ho G3588 "the/this/who" Art-ASF

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.

του ho G3588 "the/this/who" Art-GSN

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.

υδατος hudōr, hudatos G5204 "water" Noun-GSN

Water refers to literal or figurative water, as seen in Matthew 3:16 and John 4:7. It can also be used in a spiritual sense, such as in baptism or as a symbol of life.

Definition: ὕδωρ genitive, ὕδατος, τό, [in LXX chiefly for מַיִם ;] water: Mat.3:16, Mrk.1:10, Luk.7:44, Jhn.4:7, Jas.3:12, Rev.8:10, al.; pl., Mat.14:28-29, Jhn.3:23, Rev.1:15, al.; βαπτίζειν (ἐν) ὕδατι, Mat.3:11, Mrk.1:8, Jhn.1:26, al.; τ. λυυτρὸν τοῦ ὕ., Eph.5:26; opposite to οἴνος, Jhn.2:9 4:46; αἷμα, Jhn.19:34, Heb.9:19, 1Jn.5:6 Jn 5:8 Mat.17:15 Mrk.9:22; πνεῦμα, Jhn.1:26, 31 1:33; πνεῦμα καὶ πῦρ, Mat.3:11, Luk.3:16;ἐξ ὕ. κ. πνεύματος γεννηθῆναι, Jhn.3:5; metaphorically, of divine truth and grace (τ.) ὕ. (τ.) ζῶν, Jhn.4:10-11 (cf. Jhn.4:13-15); τ. ὕ. τ. ζωῆς, of spiritual refreshment, Rev.21:6 22:1, 17 (AS)

Usage: Occurs in 70 NT verses. KJV: water See also: 1 John 5:6; Luke 3:16; 1 Peter 3:20.

κινησιν kinēsis G2796 "motion" Noun-ASF

This word means motion or a stirring, like the moving of water in John 5:3.

Definition: κίνησις, -εως, ἡ (κινέω), [in LXX: Job.16:6 (5), (נִיד), al. ;] a moving: Jhn.5:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: moving See also: John 5:3.

Study Notes — John 5:3

Show Verse Quote Highlights

Context
Cross References
John 5:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 5:3
Jamieson-Fausset-Brown on John 5:3
Matthew Poole's Commentary on John 5:3
Trapp's Commentary on John 5:3
Ellicott's Commentary on John 5:3
Adam Clarke's Commentary on John 5:3
Cambridge Bible on John 5:3
Barnes' Notes on John 5:3
Whedon's Commentary on John 5:3
Sermons on John 5:3

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.

5One man there had been an invalid for thirty-eight years. 6When Jesus saw him lying there and realized that he had spent a long time in this condition, He asked him, “Do you want to get well?”

Cross References

	Reference	Text (BSB)
1	Mark 3:1–4	Once again Jesus entered the synagogue, and a man with a withered hand was there. In order to accuse Jesus, they were watching to see if He would heal on the Sabbath. Then Jesus said to the man with the withered hand, “Stand up among us.” And He asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” But they were silent.
2	Luke 7:22	So He replied, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
3	Matthew 15:30	Large crowds came to Him, bringing the lame, the blind, the crippled, the mute, and many others, and laid them at His feet, and He healed them.
4	Lamentations 3:26	It is good to wait quietly for the salvation of the LORD.
5	Zechariah 11:17	Woe to the worthless shepherd, who deserts the flock! May a sword strike his arm and his right eye! May his arm be completely withered and his right eye utterly blinded!”
6	James 5:7	Be patient, then, brothers, until the Lord’s coming. See how the farmer awaits the precious fruit of the soil—how patient he is for the fall and spring rains.
7	1 Kings 13:4	Now when King Jeroboam, who was at the altar in Bethel, heard the word that the man of God had cried out against it, he stretched out his hand and said, “Seize him!” But the hand he stretched out toward him withered, so that he could not pull it back.
8	Proverbs 8:34	Blessed is the man who listens to me, watching daily at my doors, waiting at the posts of my doorway.
9	Romans 8:25	But if we hope for what we do not yet see, we wait for it patiently.

John 5:3 Summary

[This verse describes a scene where many people who are sick, blind, lame, or paralyzed have gathered at a special pool in Jerusalem, hoping to be healed. This scene shows us that people have been searching for healing and restoration for a long time, and it sets the stage for Jesus to demonstrate His power and compassion. As we read in verses like Psalm 103:3 and Matthew 9:35, Jesus is the one who can bring true healing and restoration to our lives, and this is a powerful reminder of His love and care for us.]

Frequently Asked Questions

What is the significance of the location described in John 5:3?

The location is near the Sheep Gate in Jerusalem, which holds great spiritual significance as it is near the temple where the sheep for sacrifice were kept, as described in Nehemiah 3:1 and Jeremiah 5:4, highlighting the importance of this place in the context of Jesus' ministry.

Why were the sick, blind, lame, and paralyzed gathered at this location?

They were likely gathered at the pool of Bethesda, hoping to be healed, as the pool was believed to have healing properties, as mentioned in John 5:7, and this gathering of people in need of healing sets the stage for Jesus' miracle in the following verses.

What can we learn about the state of the people described in John 5:3?

The people described are in a state of great need, much like the Israelites in Exodus 15:26 who were promised healing if they obeyed God, and this highlights the spiritual and physical brokenness of humanity, which Jesus comes to address through His ministry and teachings, as seen in Matthew 9:35-36.

How does this verse relate to the broader theme of Jesus' ministry?

This verse sets the stage for Jesus' ministry of healing and restoration, as seen in verses like Matthew 11:5 and Luke 7:22, which highlight Jesus' power to heal and restore, and demonstrate His compassion for those in need, as taught in passages like Isaiah 61:1-2 and Luke 4:18-19.

Reflection Questions

What does this verse reveal about the human condition and our need for healing and restoration?
How does the gathering of the sick, blind, lame, and paralyzed at the pool of Bethesda reflect the spiritual state of humanity?
What can we learn from the fact that Jesus often ministered to people in places of great need, like the pool of Bethesda?
How does this verse encourage us to pray for and minister to those around us who are struggling with physical or spiritual infirmities?

Gill's Exposition on John 5:3

In these lay a great multitude of impotent folk,.... Sick and weak persons; who were an emblem of men under the law of works, and in a state of unregeneracy; who are enfeebled by sin, and are

Jamieson-Fausset-Brown on John 5:3

In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

Matthew Poole's Commentary on John 5:3

In these apartments (called here porches) there were a great number of sick persons, some labouring under one infirmity, some under another, some blind, some lame, waiting for the time the water should be troubled.

Trapp's Commentary on John 5:3

3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. Ver. 3. Of impotent folk] That had tried all other ways, and could not otherwise be cured, Omnipotenti medico, nullus insanabilis occurrit morbus. (Isidore.)

Ellicott's Commentary on John 5:3

(3) In these lay a great multitude.—The word “great” before multitude, and the latter clause of the verse “waiting for the moving of the water,” and the whole of Joh 5:4, is omitted by most of the oldest MSS., including the Sinaitic and the Vatican, and is judged to be no part of the original text by a consensus of modern editors, including Tischendorf, Tregelles, Alford, and Westcott and Hort. It is interesting to note how a gloss like this has found its way into the narrative, and, for ninety-nine out of every hundred readers, is now regarded as an integral part of St. John’s Gospel. We meet with it very early. It is found in the Alexandrian MS., and in the Latin and early Syrian versions. Tertullian refers to it. This points to a wide acceptance from the second century downwards, and points doubtless to the popular interpretation of that day. It explains the man’s own view in John 5:7, and the fact of the multitude assembled round the pool (John 5:3). The bubbling water moving as it were with life, and in its healing power seeming to convey new energy to blind and halt and lame, was to them as the presence of a living messenger of God. They knew not its constituent elements, and could not trace the law of its action, but they knew the Source of all good, who gave intellect to man and healing influence to matter, effect to the remedy and skill to the physician, and they accepted the gift as direct from Him. Scientists of the present century will smile at these Christians of the second century. The Biblical critic is glad that he can remove these words from the record, and cannot be called upon to explain them. But it may be fairly asked, which is most truly scientific—to grasp the Ultimate Cause of all, even without the knowledge of intermediate links; or to trace these links, and express them in so-called laws, and make these abstract laws lifeless representatives of the living God? There is a via media which, here as elsewhere, wisdom will seek rather than either extreme. All true theology must be, in the best sense, scientific; and all true science must be, in the best sense, religious.

Adam Clarke's Commentary on John 5:3

Verse 3. Blind, halt, withered] To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered. Waiting for the moving of the water.] This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture-but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.

Cambridge Bible on John 5:3

3. lay a great multitude] Better, were lying a multitude.blind, halt, withered] These are the special kinds of ‘impotent folk.’waiting for the moving of the water] These words and the whole of Joh 5:4 are almost certainly an interpolation, though a very ancient one. They are omitted by the best MSS. Other important MSS. omit John 5:4 or mark it as suspicious. Moreover, those MSS. which contain the passage vary very much. The passage is one more likely to be inserted without authority than to be omitted if genuine; and very probably it represents the popular belief with regard to the intermittent bubbling of the healing water, first added as a gloss, and then inserted into the text. The water was probably mineral in its elements, and the people may or may not have been right in supposing that it was most efficacious when the spring was most violent.

Barnes' Notes on John 5:3

Impotent folk - Sick people; or people who were weak and feeble by long disease. The word means those who were “feeble” rather than those who were afflicted with “acute” disease. Halt - Lame.

Whedon's Commentary on John 5:3

3. Impotent folk—Infirm people. Halt—Limping or lame. The word is cognate with hold, and implies the holding, or withholding, in the walk of a lame person.

Sermons on John 5:3

	Sermon	Description
	(Christian Leadership) Faith to Fulfill All of God's Will by Zac Poonen	In this sermon, the preacher emphasizes the importance of trying and failing in order to learn valuable lessons. He draws parallels to the Israelites who tried and failed for fifte
	There Is More by Ben Zornes	In this sermon, the speaker emphasizes that simply going through the motions of religious duty is not enough. He encourages listeners to have a deep and passionate love for God tha
	Thy Love to Me Was Wonderful by C.H. Spurgeon	In this sermon on blindness, the preacher delves into the concept of 'tuphlos' which can refer to both literal and spiritual blindness. It is used to describe one's mind as ignoran
	Waiting Too Long by Joseph Parker	Joseph Parker preaches about the waiting and groaning of the impotent folk in the porches, likening it to the perpetual crisis of life where we are always on the brink of death. He
	(People God Uses) 02 the Need for Faith by Chuck Smith	In this sermon, the preacher focuses on the importance of having the right perspective in our faith. He uses the example of the disciples' inability to cast out an evil spirit from
	The Responding Christ by David Wilkerson	In this sermon, the preacher addresses the struggles of young people in the city who are battling against sin. He emphasizes the feeling of dirtiness and filthiness that sin brings
	Episodes in Life of T/lord 08 Healing on the Sabbath by Robert Constable	In this sermon, the preacher uses an illustration involving a man with a withered hand to emphasize the importance of true commitment to Christ. He highlights the tendency of peopl