John 4:46-54 & 5:1-18

John 4:46-54 & 5:1-18
Narrative Lectionary 425


4:46 Then he cameI again to CanaII in GalileeIII where he had changedIV the waterV into wine.VI

Notes on verse 4:46a

I “came” = erchomai. This is to come or go.
II “Cana” = Kana. 4x in NT. Perhaps from Hebrew qaneh (reed, branch, measuring rod); perhaps from qanah (to get, buy, redeem, create, possess). This is Cana, meaning “reed.”
III “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
IV “changed” = poieo. This is to make, do, act, construct, abide, or cause.
V “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
VI “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.

Now there wasVII a royal officialVIII whose sonIX lay illX in Capernaum.XI 

Notes on verse 4:46b

VII “was” = eimi. This is to be or exist.
VIII “royal official” = basilikos. 5x in NT. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is royal, something suitable to or otherwise connected to a king. It can also be a royal official, the king’s country, attire, or dignity.
IX “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
X “lay ill” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.
XI “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”

47 When he heardXII that JesusXIII had comeXIV from JudeaXV to Galilee,

Notes on verse 4:47a

XII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XIII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
XIV “come” = heko. This is to come or arrive as at a final destination or goal. It can also mean being present in a literal or figurative sense.
XV “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.

he wentXVI and beggedXVII him to come downXVIII and healXIX his son, for he was at the point ofXX death.XXI 

Notes on verse 4:47b

XVI “went” = aperchomai. Related to “came” in v4:46. From apo (from, away from) + erchomai (see note I above). This is to depart, follow, or go off in a literal or figurative sense.
XVII “begged” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
XVIII “come down” = katabaino. Related to “royal official” in v4:46. From kata (down, against, throughout, among) + baino (see note VIII above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
XIX “heal” = iaomai. This is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense.
XX “was at the point of” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
XXI “death” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.

48 Then Jesus said to him, “Unless you seeXXII signsXXIII and wondersXXIV you will not believe.”XXV 

Notes on verse 4:48

XXII “see” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
XXIII “signs” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.
XXIV “wonders” = teras. 16x in NT. This is a wonder or marvel performed to get bystanders to react. It could also be a portent or omen.
XXV “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

49 The official saidXXVI to him, “Sir,XXVII come down before my little boyXXVIII dies.” 

Notes on verse 4:49

XXVI “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
XXVII “sir” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
XXVIII “little boy” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.

50 Jesus said to him, “Go;XXIX your son will live.”XXX The manXXXI believed the wordXXXII that Jesus spoke to him and started on his way.XXXIII 

Notes on verse 4:50

XXIX “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
XXX “live” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
XXXI “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
XXXII “word” = logos. Related to “said” in v4:49. From lego (see note XXVI above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
XXXIII “started on his way” = poreuomai. Same as “go” in v4:50. See note XXIX above.

51 As he was going down,XXXIV his slavesXXXV metXXXVI him and toldXXXVII him that his childXXXVIII was alive. 

Notes on verse 4:51

XXXIV “going down” = katabaino. Same as “come down” in v4:47. See note XVIII above.
XXXV “slaves” = doulos. Perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).
XXXVI “met” = hupantao. 10x in NT. From hupo (by, under, about, subordinate to) + antao (to meet with personally) OR from hupo (see above) + anti (opposite, instead of, against). This is to encounter someone or to go to meet them.
XXXVII “told” = lego. Same as “said” in v4:49. See note XXVI above.
XXXVIII “child” = pais. Related to “little boy” in v4:49. See note XXVIII above.

52 So he askedXXXIX them the hourXL when he began to recover,XLI and they said to him, “Yesterday at one in the afternoonXLII the feverXLIII leftXLIV him.” 

Notes on verse 4:52

XXXIX “asked” = punthanomai. 12x in NT. This is to ask in order to learn. It is not to ask a favor (erotao in Greek), to demand something felt to be owed (aiteo), to search for a hidden thing (zeteo), or to ask for urgent help (deomai). This is to figure something out through questions.
XL “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
XLI “began to recover” = kompsoteron + echo. Komposteron is 1x in NT.  From kopsos (refined, gentlemanly) OR from the base of komizo (to carry, convey, recover); {from komeo (to take care of)}. This is well-dressed, nice, improving health. Echo is to have, hold, or possess.
XLII “on in the afternoon” = hora + hebdomos. Literally, “seventh hour.” Hora is the same as “our” in v4:52. See note XL above. Hebdomos is 9x in NT. From hepta (seventh, seventh; figuratively, the number that symbolizes completeness or perfection). This is seventh.
XLIII “fever” = puretos. 6x in NT. From pur (fire, lightning, heat from the sun; figuratively, strife or trials) OR from puresso (fever, on fire); {from pura (fire, fuel burning); from pur (see above)}. This is inflamed or fever.
XLIV “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.

53 The fatherXLV realizedXLVI that this was the hour when Jesus had said to him, “Your son will live.” So he himself believed, along with his wholeXLVII household.XLVIII 54 Now this was the secondXLIX sign that Jesus didL after coming from Judea to Galilee.

Notes on verses 4:53-54

XLV “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
XLVI “realized” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
XLVII “whole” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
XLVIII “household” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
XLIX “second” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See
L “did” = poieo. Same as “changed” in v4:46. See note IV above.

5:1 After this there was a festivalLI of the Jews,LII and Jesus went upLIII to Jerusalem.LIV

Notes on verse 5:1

LI “festival” = heorte. This is a holiday or feast.
LII “Jews” = Ioudaios. Related to “Judea” in v4:47. From Ioudas (Judah, Judas); from Hebrew Yehudah (see note XV above). This is Jewish, a Jew, or Judea.
LIII “went up” = anabaino. Related to “royal official” in v4:46 & “come down” in v4:47. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (see note VIII above)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
LIV “Jerusalem” = Hierosoluma. From Hebrew yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.

2 Now in Jerusalem by the Sheep GateLV there is a pool,LVI calledLVII in HebrewLVIII 

Notes on verse 5:2a

LV “Sheep Gate” = probatikos. Related to “royal official” in v4:46 & “come down” in v4:47 & “went up” in v5:1. 1x in NT. From probaton (literally easily led and so a sheep or another grazing animal. Also use figuratively of people who are led easily); {probably from probaino (to go forward literally or to advance in years); {from pro (before, ahead, earlier than, above) + the same as basis (a step, pace, foot); {from baino (see note VIII above)}}}. This is relating to sheep. So, it could be a market or a gate for sheep.
LVI “pool” = kolumbethra. 4x in NT. From kolumbao (properly, to dive; also to swim); from kolumbos (a diver). This is literally a place for swimming or diving. So, it is a pond or a pool. This is where the name “Columbus” comes from.
LVII “called” = epilego. Related to “said” in v4:49 & “word” in v4:50. 2x in NT. From epi (on, upon, to, what is fitting) + lego (see note XXVI above). This is to call, name, or select.
LVIII “Hebrew” = Hebraisti. 7x in NT. From Hebrais (Hebrew language, Aramaic); from Eber (Heber); from Hebrew Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebrew, perhaps meaning a descendant of Eber. This is in Hebrew or in Aramaic.

Beth-zatha,LIX which has fiveLX porticoes.LXI 3 In these layLXII manyLXIII invalidsLXIV

Notes on verses 5:2b-3a

LIX “Beth-zatha” = Bethzatha. 1x in NT. Probably from Aramaic, related to Hebrew Bethesda (Bethesda, “house of mercy”); {from bayit (house, court, family, palace, temple); {from banah (to build)} + chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here)}. This is Beth-zatha or Bethesda, a pool whose name means “house of mercy” or “house of kindness.” See
LX “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
LXI “porticos” = stoa. 4x in NT. Probably from histemi (to stand, place, set up, establish, stand firm). This is a portico, colonnade, or piazza.
LXII “lay” = katakeimai. 12x in NT. From kata (down, against, throughout, among) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie down, whether for a meal or as one sick in bed.
LXIII “many” = plethos. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number.
LXIV “invalids” = astheneo. Same as “lay ill” in v4:46. See note X above.

blind,LXV lame,LXVI and paralyzed.LXVII 

Notes on verse 5:3b

LXV “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
LXVI “lame” = cholos. 14x in NT. This is lame or limping. It can also mean missing a foot.
LXVII “paralyzed” = xeros. 8x in NT. This is dry, arid, withered. It can also refer to dry land or imply something that is shrunken.

waitingLXVIII for the stirringLXIX of the water;LXX for an angelLXXI of the Lord went down at certain seasonsLXXII into the pool, and stirred upLXXIII the water;

Notes on verses 5:3c-4a

LXVIII “waiting” = ekdechomai. 7x in NT. From ek (from, from out of) + dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense)}. This is to take or receive, expect, await; to welcome someone from your heart; focusing on the goal of waiting or the outcome.
LXIX “stirring” = kinesis. Perhaps related to “was” in v4:46. 1x in NT. From kineo (to move, excite, or provoke. It is to stir in a literal or figurative sense); perhaps from kio (poetic way of saying to be); from eimi (see note VII above). This is agitation or moving.
LXX “waiting for the stirring of the water” = only in some manuscripts.
LXXI “angel” = aggelos. Probably from ago (to lead, bring, carry, guide) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
LXXII “seasons” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
LXXIII “stirred up” = tarasso. 18x in NT. This is trouble, agitate, stir up. It is motion back and forth, creating inner turmoil or confusion, roiling water.

whoever stepped inLXXIV firstLXXV after the stirringLXXVI of the water was madeLXXVII wellLXXVIII

Notes on verse 5:4b

LXXIV “stepped in” = embaino. Related to “royal official” in v4:46 & “come down” in v4:47 & “went up” in v5:1 & “Sheep Gate” in v5:2. 17x in NT. From en (in, on, at, by, with) + baino (see note VIII above). This is to step onto – embark on a boat.
LXXV “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
LXXVI “stirring” = tarache. Related to “stirred up” in v5:4. 1x in NT. From tarasso (see note LXXIII above). This is a stirring up or agitation, as of water. Figuratively, it can refer to drumming up sedition or riling up a mob.
LXXVII “made” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LXXVIII “well” = hugies. 12x in NT. Perhaps from auksano (to grow or enlarge, whether literal or figurative). This is healthy, whole, pure, normal, restored, wholesome. Figuratively, it can mean a sound or true teaching. It is where “hygiene” comes from.

from whatever diseaseLXXIX that person had.LXXX, LXXXI

Notes on verse 5:4c

LXXIX “disease” = nosema. 1x in NT. From noseo (to be sick; it can also refer to spiritual sickness or a problematic desire or longing); from nosos (a disease that is chronic and enduring. It can also be used for a moral failing). This is a sickness or ailment. It focuses on the impact of the illness – particularly mental anguish.
LXXX “had” = katecho. Related to “began to recover” in v4:52. 18x in NT. From kata (down, against, according to, throughout) + echo (see note XLI above). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
LXXXI This verse is only found in some manuscripts.

One man was there who had been illLXXXII for thirtyLXXXIII-eightLXXXIV years.LXXXV 6 When Jesus saw him lying there and knewLXXXVI that he had been there a longLXXXVII time,LXXXVIII he said to him, “Do you wantLXXXIX to be made well?” 

Notes on verses 5:5-6

LXXXII “ill” = astheneia. Related to “lay ill” in v4:46. From asthenes (see note X above). This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.
LXXXIII “thirty” = triakonta. 11x in NT. From treis (three). This is thirty.
LXXXIV “eight” = okto. 10x in NT. This is eight.
LXXXV “years” = etos. This is year or age.
LXXXVI “knew” = ginosko. Same as “realized” in v4:53. See note XLVI above.
LXXXVII “long” = polus. This is much, often, plenteous – a large number or a great extent.
LXXXVIII “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.
LXXXIX “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

7 The sick manXC answered him, “Sir, I have no oneXCI to putXCII me into the pool when the water is stirred up; and while I am makingXCIII my way, someone elseXCIV steps downXCV ahead of me.” 

Notes on verse 5:7

XC “sick man” = astheneo. Same as “lay ill” in v4:46. See note X above.
XCI “one” = anthropos. Same as “man” in v4:50. See note XXXI above.
XCII “put” = ballo. This is to throw, cast, rush, place, or drop. It is throwing, but it could be with more or less velocity and with more or less force/violence.
XCIII “making” = erchomai. Same as “came” in v4:46. See note I above.
XCIV “someone else” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
XCV “steps down” = katabaino. Same as “come down” in v4:47. See note XVIII above.

Jesus said to him, “Stand up,XCVI takeXCVII your matXCVIII and walk.”XCIX At onceC the man was made well, and he took upCI his mat and began to walk.

Notes on verses 5:8-9a

XCVI “stand up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
XCVII “take” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).
XCVIII “mat” = krabattos. 11x in NT. From Ancient Macedonian grabos (oak or beech). This is a bed or pallet. It is a place for poor people, perhaps made of a quilt or a mat. Always used to refer to sick people on mats – 9x in the Gospels and 2x in the book of Acts.
XCIX “walk” = peripateo. Related to “little boy” in v4:49 & “child” in v4:51. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (see note XXVIII above)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
C “at once” = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.
CI “took up” = airo. Same as “take” in v5:8. See note XCVII above.

Now that dayCII was a sabbath.CIII 10 So the Jews said to the man who had been cured,CIV “It is the sabbath; it is not lawfulCV for you to carryCVI your mat.” 

Notes on verses 5:9b-10

CII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
CIII “sabbath” = sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.
CIV “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.
CV “is…lawful” = exesti. Perhaps related to “was” in v4:46 & “stirring” in v5:3. From ek (out, out of) + eimi (see note VII above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
CVI “carry” = airo. Same as “take” in v5:8. See note XCVII above.

11 But he answered them, “The man who madeCVII me well said to me, ‘Take up your mat and walk.’” 

12 They askedCVIII him, “Who is the man who said to you, ‘Take it up and walk’?” 

13 Now the man who had been healed did not knowCIX who it was, for Jesus had disappearedCX in the crowd that was there.CXI 

Notes on verses 5:11-13

CVII “made” = poieo. Same as “changed” in v4:46. See note IV above.
CVIII “asked” = erotao. Same as “begged” in v4:47. See note XVII above.
CIX “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
CX “disappeared” = ekneuo. 1x in NT. From ek (out, out of) + neuo (to nod, to signal). This is to slip away, escape, turn aside, withdraw.
CXI “there” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.

14 Later Jesus foundCXII him in the templeCXIII and said to him, “See,CXIV you have been madeCXV well! Do not sinCXVI any more, so that nothing worseCXVII happensCXVIII to you.” 

Notes on verse 5:14

CXII “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
CXIII “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.
CXIV “see” = idou. Related to “know” in v5:13. From eido (see note CIX above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
CXV “made” = ginomai. Same as “made” in v5:4. See note LXXVII above.
CXVI “sin” = hamartano. From a (not) + meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This term also used of archers not hitting their targets. Literally, it means not getting your share or to miss the mark. Figuratively, it meant to do wrong or to sin.
CXVII “worse” = cheiron. 11x in NT. A comparative of kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is worse, more evil in a physical, mental, or moral sense.
CXVIII “happens” = ginomai. Same as “made” in v5:4. See note LXXVII above.

15 The man went awayCXIX and toldCXX the Jews that it was Jesus who had madeCXXI him well. 16 Therefore the Jews started persecutingCXXII Jesus, because he was doing such things on the sabbath. 

Notes on verses 5:15-16

CXIX “went away” = aperchomai. Same as “went” in v4:47. See note XVI above.
CXX “told” = anaggello. Related to “angel” in v5:4. 14x in NT. From ana (up, again, back, among, by, anew) + aggello (to announce, report) {from aggelos (see note LXXI above)}. This is returning with word, reporting, declaring, announcing. It is to tell something all the way, which is to say to tell it clearly.
CXXI “made” = poieo. Same as “changed” in v4:46. See note IV above.
CXXII “started persecuting” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is persecute. It can also be used positively for eagerly pursuing something.

17 But Jesus answered them, “My Father is still working,CXXIII and I also am working.” 18 For this reason the Jews were seekingCXXIV all the moreCXXV to killCXXVI him,

Notes on verses 5:17-18a

CXXIII “working” = ergazomai. From ergon (work, task, action, employment). This is to work, labor, perform, toil.
CXXIV “seeking” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
CXXV “more” = mallon. This is rather, more than, or better.
CXXVI “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.

 because he was not onlyCXXVII breakingCXXVIII the sabbath, but was also calling GodCXXIX his ownCXXX Father, thereby makingCXXXI himself equalCXXXII to God.

Notes on verse 5:18b

CXXVII “only” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.
CXXVIII “breaking” = luo. This is to loose, release, or untie. Figuratively, it can mean to break, destroy, or annul. This is releasing what had been withheld.
CXXIX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
CXXX “his own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
CXXXI “making” =  poieo. Same as “changed” in v4:46. See note IV above.
CXXXII “equal” = isos. Related to “know” in v5:13 & “see” in v5:14. 8x in NT. Perhaps from eido (see note CIX above). This is equal, same, similar, consistent.

Image credit: “Pool of Bethesda” by James Tissot, between 1886 and 1894.

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