Johannes 5:4

Staten Vertaling

Want een engel daalde neder op zekeren tijd in dat badwater, en beroerde het water; die dan eerst daarin kwam, na de beroering van het water, die werd gezond, van wat ziekte hij ook bevangen was.

Parallel Translations

Gereviseerde Leidse Vertaling
42.joh.nl.lie.nt.gos 005:005 Daar nu was een mens die acht en dertig jaren ziek was geweest. Toen Jezus hem zag liggen, terwijl hij wist dat hij reeds een langen tijd zo gelegen had, zeide hij tot hem: Wilt gij gezond worden? De zieke antwoordde: Heer, ik heb niemand om mij, wanneer het water in beroering komt, in den vijver te brengen, en terwijl ik er heen ga, daalt een ander voor mij er in af. Jezus zeide tot hem: Sta op, neem uw bed op en ga. Dadelijk werd de mens gezond, nam zijn bed op en ging. Nu was het op dien dag sabbat. De Joden dan zeiden tot den genezene: Het is sabbat; het staat u niet vrij uw bed op te nemen. Hij antwoordde hun: De man die mij gezond heeft gemaakt, die heeft tot mij gezegd: Neem uw bed op en ga. Zij vroegen hem: Wie is dat die u gezegd heeft: Neem uw bed op en ga? De genezene nu wist niet, wie het was; want Jezus had zich verwijderd, terwijl er een menigte mensen in die plaats was. Later trof Jezus hem in den tempel aan en zeide tot hem: Gij zijt nu gezond geworden; zondig niet meer, opdat u niet iets ergers overkome. Toen ging de man aan de Joden zeggen dat het Jezus was die hem gezond gemaakt had. Daarom vervolgden de Joden Jezus, omdat hij zulke dingen op sabbat deed. Maar hij antwoordde hun: Mijn Vader werkt tot nu toe, en ook ik werk. Daarom trachtten de Joden nog te meer hem te doden, omdat hij niet alleen den sabbat brak, maar ook God zijn eigen Vader noemde en zich dus met God gelijkstelde. Jezus nam het woord en zeide tot hem: Voorwaar, voorwaar, ik zeg u, de Zoon kan niets uit zichzelf doen, tenzij hij het den Vader ziet doen; want wat Hij doet, dat doet de Zoon desgelijks. Immers, de Vader heeft den Zoon lief en toont hem alles wat Hijzelf doet, en zal hem nog groter werken tonen; opdat gij verwonderd moogt staan. Want gelijk de Vader de doden opwekt en levend maakt, zo maakt ook de Zoon levend wie hij wil. Ja, de Vader oordeelt niemand maar heeft het gehele oordeel den Zoon in handen gesteld; opdat allen den Zoon eren gelijk zij den Vader eren. Hij die den Zoon niet eert eert den Vader niet, die hem gezonden heeft. Voorwaar, voorwaar, ik zeg u, wie mijn woord hoort en in mijn Zender gelooft heeft het eeuwige leven en komt niet in het gericht, maar is reeds uit den dood in het leven overgegaan. Voorwaar, voorwaar, ik zeg u, de ure komt en is reeds aangebroken waarin de doden de stem van den Zoon Gods vernemen en zij die haar vernemen leven zullen. Want gelijk de Vader het leven heeft in Zichzelf, zo gaf Hij ook den Zoon leven in zichzelf te hebben. En Hij gaf hem de volmacht gericht te houden, omdat hij de Mensenzoon is. Verwondert u hierover niet; want de ure komt waarin allen die in de graven zijn zijn stem zullen vernemen en zullen uitgaan: zij die het goede gedaan hebben tot de opstanding des levens, zij die het kwade verricht hebben tot de opstanding des gerichts. Ik kan uit Mijzelf niets doen; ik oordeel naardat ik hoor, en mijn oordeel is rechtvaardig, omdat ik niet naar mijn eigen wil vraag, maar naar den wil van mijn Zender. Indien ik over mijzelf getuigenis afleg, dan is mijn getuigenis niet betrouwbaar; een Ander is het die getuigenis over mij aflegt en ik weet dat de getuigenis die Hij over mij aflegt waarachtig is. Gij hebt een gezantschap naar Johannes gezonden, en hij heeft voor de waarheid getuigenis afgelegd. Maar ik neem geen getuigenis van een mens aan en zeg dit slechts opdat gij behouden moogt worden. Hij was de brandende, helder schijnende lamp, in welker licht gij u wel voor een wijle hebt willen verheugen. Maar ik heb een getuigenis die van groter waarde is dan die van Johannes; want de werken die de Vader mij gegeven heeft te volbrengen, die werken die ik doe, die getuigen omtrent mij dat de Vader mij gezonden heeft. En de Vader, die mij zond, Hij heeft over mij getuigenis afgelegd. Zijn stem hebt gij nooit gehoord, zijn gedaante nooit gezien, en zijn woord hebt gij niet als duurzaam bezit in u; want gij gelooft niet in hem dien Hij gezonden heeft. Gij onderzoekt de Schriften, omdat gij meent daarin het eeuwige leven te bezitten; maar, hoewel zij over mij getuigenis afleggen, wilt gij tot mij niet komen om het leven te bezitten. Ik neem geen eer van mensen aan, maar wat u aangaat, ik heb ingezien dat geen liefde voor God in u is. Ik ben in den naam van mijn Vader gekomen, en gij neemt mij niet aan; wanneer een ander in zijn eigen naam komt, zult gij hem wel aannemen. Hoe kunt gij geloven, terwijl gij eer van elkander aanneemt en naar de eer die de enige God geeft niet vraagt? Meent niet dat ik u bij den Vader zal aanklagen; uw aanklager is Mozes, op wien gij uw hoop hebt gevestigd. Indien gij Mozes geloofdet, zoudt gij ook mij geloven; want hij heeft over mij geschreven. Maar indien gij aan zijn geschriften niet gelooft, hoe zult gij mijn woorden geloven?

Gereviseerde Lutherse Vertaling
Want een Engel daalde neder te zijner tijd in het bad, en bewoog het water; wie nu het eerst, nadat het water bewogen was, er inging, die werd gezond, met wat ziekte hij ook bevangen was.

Bible Verse Review
  from Treasury of Scripure Knowledge

whosoever: The sanative property of this pool has been supposed by some to have been communicated by the blood of the sacrifices, and others have referred it to the mineral properties of the waters. But:

1. The beasts for sacrifice were not washed here, but in a laver in the temple.

2. No natural property could cure all manner of diseases.

3. The cure only extended to the first who entered.

4. It took place only at one particular time.

5. As the healing was effected by immersion, it must have been instantaneous; and it was never failing in it effects.

All which, not being observed in medicinal waters, determine the cures to have been miraculous, as expressly stated in the text.

first: Psalms 119:60, Proverbs 6:4, Proverbs 8:17, Ecclesiastes 9:10, Hosea 13:13, Matthew 6:33, Matthew 11:12, Luke 13:24-28, Luke 16:16

was made: 2 Kings 5:10-14, Ezekiel 47:8, Zechariah 13:1, Zechariah 14:8, 1 Corinthians 6:11, 1 John 1:7

Reciprocal: John 5:7 - before

Gill's Notes on the Bible

For an angel went down at a certain season into the pool,.... This angel is not to be understood of a messenger sent from the sanhedrim, or by the priests, as Dr. Hammond thinks; who has a strange conceit, that this pool was used for the washing of the entrails of the sacrifices; and which at the passover being very numerous, the water in it mixed with the blood of the entrails, was possessed of an healing virtue; and which being stirred by a messenger sent from the sanhedrim for that purpose, whoever went in directly received a cure: but this angel was "an angel of the Lord", as the Vulgate Latin, and two of Beza's copies read; and so the Ethiopic version reads, "an angel of God"; who either in a visible form came down from heaven, and went into the pool, the Ethiopic version very wrongly renders it, "was washed in the pool"; or it was concluded by the people, from the unusual agitation of the water, and the miraculous virtue which ensued upon it, that an angel did descend into it; and this was not at all times, but at a certain time; either once a year, as Tertullian thought, at the time of the feast of the passover, or every sabbath, as this was now the sabbath day; or it may be there was no fixed period for it, but at some times and seasons in the year so it was, which kept the people continually waiting for it:

and troubled the water; agitated and moved it to and fro, caused it to swell and rise, to bubble and boil up, and to roll about, and be as in a ferment. The Jews have a notion of spirits troubling waters; they speak of a certain fountain where a spirit resided, and an evil spirit attempted to come in his room; upon which a contest arose, and they saw ערבובייא דמייא, "the waters troubled", and think drops of blood upon them q: the Syriac r writers have a tradition, that

"because the body of Isaiah the prophet was hid in Siloah, therefore an angel descended and moved the waters.''

Whosoever then first after the troubling of the waters stepped in was made whole of whatsoever disease he had; from whence it seems, that only one person at a season received a cure, by going in first into the water, so Tertullian thought s: the Jews ascribe an healing virtue to the well of Miriam; they say,

"a certain ulcerous person went to dip himself in the sea of Tiberias, and it happened at that time, that the well of Miriam flowed, and he washed, ואיתסי, and was healed t.''

Now this angel may represent a minister of the Gospel, for such are called angels, Revelation 1:20; being called of God, and sent by him, with messages of grace to the sons of men; and the preaching of the Gospel by such, may be aptly signified by the troubling of the waters, as it is by the shaking of heaven, earth, and sea; see Haggai 2:6, compared with Hebrews 12:25; especially when attended with the Spirit of God, who moved upon the face of the waters in the first creation; and who, in and by the ministry of the word, troubles the minds of men, and whilst the prophet prophesies, causes a shaking among the dry bones, which is done at certain seasons; for as there are certain seasons for the preaching of the Gospel, so there is more especially a fixed, settled, and appointed one, for the conversion of God's elect; who are called according to purpose, and at the time the Lord has appointed: and whoever now, upon the preaching of the Gospel, are enabled to step forth and come to Christ, and believe in him, are cured of all their soul maladies and diseases, be they what they will; all their inquiries are pardoned, their persons justified, and they are saved in Christ, with an everlasting salvation: and as this cure was not owing to any natural virtue in the water, nor even to the angels troubling it, but to a supernatural power; so the conversion of a sinner is owing to ministers, and to the word and ordinances as administered by them, but to the superior power of the grace of God; and which is exerted in his time, and on whom he pleases.

q Vajikra Rabba, sect. 24. fol. 165. 2. r Vid. Hackspan. Interpr. Errabund. sect. 20. s De Baptismo, c. 5. t Midrash Kohelet, fol. 71. 4.

Barnes' Notes on the Bible

An angel - It is not affirmed that the angel did this “visibly,” or that they saw him do it. They judged by the “effect,” and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favors to the ministry of the angels of God, Genesis 19:15; Hebrews 1:14; Matthew 4:11; Matthew 18:10; Luke 16:22; Acts 7:53; Galatians 3:19; Acts 12:11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, etc., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been anything “miraculous,” but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is special about them in the record is that this was produced by the ministry of an angel. This was in accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit or holy “angel” should aid man, than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be, Hebrews 1:12. What man can prove that all his temporal blessings do not come to him through the medium of others - of parents, of teachers, of friends, of “angels?” And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when “man” does it, and Jesus Christ did it, and God himself does it daily?

Went down - Descended to the pool.

At a certain season - At a certain time; periodically. The people knew “about” the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others.

Troubled the water - Stirred or “agitated” the water. There was probably an increase, and a bubbling and agitation produced by he admission of a fresh quantity.

Whosoever then first - This does not mean that but one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation.

Stepped in - Went in.

Was made whole - Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner.

In regard to this passage, it should be remarked that the account of the angel in John 5:4 is wanting in many manuscripts, and has been by many supposed to be spurious, There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, it is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places which no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a “house of mercy.” They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise as in a “house of mercy,” than when at such a healing fountain. And yet how lamentable is it that such places - watering places - should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places Where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice!

Clarke's Notes on the Bible

Verse John 5:4. Angel — "Of the Lord," is added by AKL, about 20 others, the AEthiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond's conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way.

Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God's Spirit, merely because they never felt them. This is to make any man's experience the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible than is found in the heart of him who professes to explain it.

Went down — κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote.

Certain season — This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people-his descent might be only known by the ebullition caused in the waters. Was not the whole a type of Christ? See Zechariah 13:1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.