What Can We Learn From the Crippled Man at the Pool

Nathan Greene, 'At the Pool of Bethesda,' oil on sheet, 40x30. Copyrighted, permission requested.

Of the many incidents of Jesus healing people that John had observed as a disciple, he selected only a very few to include in his Gospel. He apparently assumed that his readers had access to ane or more than of the Synoptic Gospels. Then we accept to assume that his selections were intended to teach of import things about what who Jesus is and what it means to believe in him.

From Samaria to Galilee to Jerusalem (5:1)

Afterward Jesus' ministry in Samaria, nosotros know from the Synoptic Gospels that he spent considerable time ministering in Galilee, though John only records the healing of the royal official's son. Now John takes u.s.a. dorsum to Jerusalem, to a remarkable healing at the Pool of Bethesda.

"Some time later^[197], Jesus went up to Jerusalem for a banquet of the Jews." (5:1)

We're non told what banquet Jesus had come to Jerusalem for, so it'south probably not besides important, except to clarify that this was an historical event.^[198]

The Pool of Bethesda (five:2)

Photo of the Pool of Bethesda in a i:l calibration model of Jerusalem in the period of the 2d Temple, synthetic by Israeli archeologist and historian Michael Avi-Yonah (1904-1974) at the Holyland Hotel, at present at the State of israel Museum, Jerusalem.

John describes the scene as you would expect an eyewitness to exercise for readers who hadn't been to Jerusalem.

"At present in that location is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded past v covered colonnades." (v:ii)

The Sheep Gate was doubtless the gate through which the sheep traveled on their way to be sacrificed in the temple. The Pool of Bethesda was nearby, just north of the temple precincts.

In the early on manuscripts in that location are a number of spellings for the name of the pool. About English translations give it as "Bethesda," which ways "House of Mercy." This seems to exist supported past a reference in the Copper Scroll discovered at Qumran.^[199]In this lesson I'll exist using the familiar name "Bethesda."

The pool of Bethesda was discovered in the 19th century under the ruins of a Byzantine church building. The archaeological show shows a puddle shaped like a trapezoid, varying from 165 to 200 anxiety (50 to 60 meters) broad by 315 feet (96 meters) long, divided into two pools past a central partition. The southern pool had broad steps with landings, indicating that it was amikveh, or ritual bath (similar to the Puddle of Siloam at the s end of the city), where Jerusalem'south pilgrims would assemble to purify themselves for worship. The northern pool provided a reservoir to continually furnish and re-purify the southern puddle with fresh water flowing s through the dam betwixt them.^[200]H2o probably came from runoff in the metropolis and some underground springs.

John describes "5 covered colonnades," (NIV, ESV), "porticos" (NRSV), "porches" (KJV). The discussion means, "a roofed colonnade open normally on i side, portico,"^[201]that is, a series of columns set at regular intervals and usually supporting the base of operations of a roof structure.^[202]Weather condition permitting, people could sit or lie during the day under these covered porches to exist sheltered from the lord's day.

Troubling of the Waters (5:three-iv)

Merely pilgrims to the city were not the only ones who came to the Pool of Bethesda. Information technology was also a center for healing. John explains:

"Here a great number of disabled people^[203]used to prevarication -- the blind, the lame^[204], the paralyzed.^[205]" (5:three)

Why they were in that location is explained by a gloss, or explanation by an early scribe trying to make the reason for the gathering articulate for the readers. Information technology is included in the footnotes of modern translations, but it clearly was not part of the earliest Greek manuscripts, thus not part of Holy Scripture, though it explains the situation clearly plenty.^[206]

"^3b and they waited for the moving of the waters.⁴ From time to fourth dimension an angel of the Lord would come downward and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever affliction he had." (5:3b-4)

This explanation of healing from an angel stirring upwards the waters was believed by many of the sick and infirm in the city. The stirring doubtless had a physical cause -- some bubbling up of an intermittent spring, maybe. But that an angel troubled the waters seems to have been a pop superstition amidst the populace, much like the superstitions that have surrounded "holy wells" and mineral springs dorsum to Babylonian times.^[207]Instead of seeking out the Healer who had come up to Jerusalem to heal and save, they huddled effectually this pool and pinned their hopes on the chance that they might be the outset into the waters.

We're not told how many invalids might be gathered on a given day, simply I imagine there were scores, perhaps hundreds.

An Invalid for 38 Years (5:v-nine)

At present John introduces us to the subject field of Jesus' healing that day. Of all the wretched people gathered at poolside that day, Jesus selected this one man.

"⁵ 1 who was there had been an invalid for thirty-eight years. ⁶ When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, 'Do you want to get well?'
⁷ 'Sir,' the invalid replied, 'I have no 1 to help me into the pool when the water is stirred^[208]. While I am trying to get in, someone else goes down ahead of me.'
⁸ So Jesus said to him, 'Get up! Pick up your mat and walk.'
^nine At once the homo was cured; he picked up his mat and walked. (5:v-nine)

We're non told of the human'south detail problem. He is referred to every bit an "invalid" (NIV, ESV), one "who had been ill" (NRSV), "had an infirmity" (KJV). The discussion is a general word referring to "a land of debilitating disease, sickness, illness."^[209]

I presume that he was non merely lame, making his style on crutches, but paralyzed, since he was lying on a mat and couldn't become into the h2o very easily past himself. I'thou guessing that some people, perhaps relatives or neighbors, carried him to the pool every morning and home every night. But during the twenty-four hour period they would need to work to support themselves and him, and there was no one he could rely on to assist him. No friend.

Jesus has learned -- probably from talking with the man himself -- that he has been an invalid for 38 years. I can almost hear him recite to Jesus his litany of complaint about his sad and miserable life.

The Invalid's Character and the Grace of God

From John's brief account, nosotros begin to become some hints about the invalid's character. Though we'll look deeper at some of these in a moment, it's helpful to list them in i place.

Old. If the life expectancy in those days was mayhap 35, and if this homo had been afflicted during his childhood, he might have been 40 or 50 by this fourth dimension -- an one-time man (5:5).
Dependent. He probably relies on others to bring him, accept him habitation, and support him (5:7). If he couldn't take care of himself well, he was probably dingy and smelly too -- a evil-smelling old man.
Complainer. He complains about how long he'southward been an invalid. He complains that he doesn't have anyone to help him into the pool (5:5, seven)
Blamer. When confronted past the Jews for conveying his pallet on the Sabbath he blames the person who told him to deport it (5:x-13).
Sinner (5:fourteen), serious enough for Jesus to confront him in the temple.
Ungrateful and disloyal. When he learns Jesus' proper name, he reports information technology to the religious leaders. He "tattles" on Jesus rather than being thankful for his healing and loyal to his healer (five:15).
Unrepentant (5:14-15). In that location's no indication that he accepted and acted on Jesus' rebuke near his sin; rather John tells us that he reports Jesus to the authorities.

Why did Jesus choose to heal this man of all those gathered at the Puddle of Bethesda that day? I tin only conclude that information technology was the Male parent's clear direction (see 5:nineteen) and utter grace! Clearly, this man didn't deserve what he received -- nor did he seem to capeesh information technology at any depth.

Q1. (John 5:1-xvi) How would you lot draw the invalid's character? The invalid'due south faith? How does Jesus' healing here demonstrate the grace of God? Why do we humans observe it difficult to take grace when it is offered to usa? Why do we resist the concept that God's gifts are entirely by grace?
http://www.joyfulheart.com/forums/topic/1432-q1-character-and-grace/

"Practise y'all want to get well?" (5:half-dozen)

"When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, 'Do you desire to get well^[210]?'" (5:half dozen)

I've pondered Jesus' question. Why in the world would you ask a seriously ill person if he wants to get well? "Yeah!" seems like the obvious answer! But I think Jesus wanted more than a Yes or No answer. He wanted to assess desire and faith.

John Wimber, founder of the Vineyard Fellowship move and teacher in a form chosen "Signs, Wonders and Church Growth" (MC510) at Fuller Theological Seminary in the early 1980s, taught students to question those who came to them for healing. Also often nosotros presume that a person wants ane thing, while they just aren't where we imagine them to be. Since I learned this, when people come to me for prayer or come forward in a service, I usually ask, "What do you want God to do for you?" It helps me discern how to pray for them. And as I pray to God for wisdom, occasionally I get guidance on how to pray also.

Non all sick people really want to be healed -- or to give up their lives to Christ -- fifty-fifty though that is their true need. Sometimes their sickness puts them in a place where they become lots of attention, for example. Jesus set the ministry example for united states: Ask!

The invalid in our story didn't exactly respond the question. Rather he explained why he hadn't been healed. As mentioned above, his reply tells united states something about his character and his organized religion.

Q2. (John five:6) Why practise you think Jesus asked the invalid if he wanted to get well? Why is it of import for us not to make assumptions, merely to seek discernment nigh people'due south needs before we pray for them?
http://www.joyfulheart.com/forums/topic/1433-q2-inquiry-and-prayer/

Get upward! Walk! (v:8-9)

Jesus doesn't pray for the man. He commands him with a word of power.

"⁸ Then Jesus said to him, 'Get up! Pick up your mat and walk.'
⁹ At one time the human being was cured; he picked upwards his mat and walked." (five:eight-9)

We run into this command to "get up" (NIV, ESV), "stand up" (NRSV), "ascension" (KJV) a number of places in the Gospels. The word means, "awaken," then, "rise, get up," here, in a command to evoke movement from a fixed position "get upward!, come up!"^[211]We see it with the paralytic when the ceiling of a home was broken upwards (Matthew 9:5-6; Mark 2:ix, 11; Luke v:23-24), a human in the synagogue with a shriveled manus (Mark 3:3; Luke 6:8), Jairus'southward daughter who is raised from expressionless (Mark 5:41; Luke 8:54), blind Bartimaeus (Mark 10:49), and the crippled human being at the Beautiful Gate of the Temple (Acts 3:6).

Is the man obedient to Jesus' command? I'm not sure. He certainly got on his anxiety "at one time" or "immediately,"^[212]picked up his pallet, and began to walk. I think (only can't prove) that when Jesus spoke, his legs suddenly strengthened and he plant himself standing. Information technology wasn't and then much a matter of obedience or faith, but an instinctive response to a sudden healing and the realization -- equally he began to stand up -- that he indeed had the strength to do so. Hallelujah! Perhaps his endeavor to stand was even the trigger for the healing. We read about the 10 lepers who were healed:

"He said, 'Go, testify yourselves to the priests.'
And as they went, they were cleansed." (Luke 17:14)

The 2 other elements of the healing were to selection upwards^[213]his mat and walk. The mat or pallet could have been a bed or couch, or perhaps a stretcher on which friends carried him.^[214]The human didn't need to be in that location any longer, and so he took up his pallet and began to walk dwelling -- and that'south where he got into trouble.

Trouble with the "Sabbath Police" (five:9b-thirteen)

We read in the news that in certain Middle Eastern countries there are self-appointed men who police force how women must cover themselves -- or even drive a automobile themselves.

John tells us that this healing took place on a Sabbath. Patently, in Jerusalem some of the strict Jews, probably Pharisees who interpreted the Police quite strictly, saw this human being conveying his pallet home, and took information technology upon themselves to confront him.

"^9b The mean solar day on which this took identify was a Sabbath, ^x and and so the Jews said to the man who had been healed, 'It is the Sabbath; the constabulary forbids y'all to comport your mat.'" (5:9-ten)

The law indeed was clear well-nigh observing the Sabbath. The Quaternary Commandment says:

"Remember the Sabbath 24-hour interval past keeping it holy. Half-dozen days you shall labor and practise all your work, simply the seventh day is a Sabbath to the LORD your God." (Exodus 20:8-10a)

Of grade, the intent was that God's people should rest on the Sabbath and not pursue their normal work. But then the lawyers took over. At that place is a large tractate in the Mishnah that details only what is allowed and disallowed on the Sabbath. Accordingly information technology was commanded to behave a homo on a bed on the Sabbath, merely not to carry a bed without a man on information technology.^[215]

As you may call back, Jesus was severely criticized for healing on the Sabbath (Luke 12:14; John 5:16; 9:14-16; etc.) and allowing his disciples to eat heads of grain they plucked as they walked ("harvesting," Matthew 12:2). Yes, conveying loads for your work was indeed prohibited (Jeremiah 17:21-22; Mark 11:16), but a healed man carrying home his pallet? That'south not work!

The healed man's defence is to shift blame from himself to Jesus. "He told me to do it!"

"^eleven But he replied, 'The man who made me well said to me, "Selection upward your mat and walk."'
¹² So they asked him, "Who is this fellow who told y'all to pick it up and walk?"
^xiii The man who was healed had no idea who it was, for Jesus had slipped away into the oversupply that was there." (5:11-thirteen)

It's interesting that the healed homo didn't learn Jesus' name. You would think that he would have been exceedingly grateful and thank Jesus. Simply, apparently, his merely idea was his own healing. He didn't turn to Jesus with thanksgiving.

The text says that Jesus "slipped away" (NIV), "disappeared" (NRSV), "conveyed himself away" (KJV) "had withdrawn" (ESV), translating the verb ekneuō, "to describe away from, turn aside, withdraw."^[216]This is in keeping with Jesus' fashion of not trying to use the spectacular to promote himself. He often told people non to tell anyone about a miracle (Matthew 8:four; 17:9; Mark 1:43; 3:12; five:43; seven:36; etc.), and told his disciples not to reveal that he was the Messiah (Matthew xvi:20).

How unlike him we often are! We seek the praise of men (5:41) and the gratuitous publicity that comes with the spectacular. We want to exploit the public relations value of anything we tin. On the other mitt, we do know that God oftentimes uses miracles to depict people to Christ. Many mass-healing campaigns overseas have swelled from word-of-mouth testimony and many accept come up to Christ equally a result. My point is to check our motive. If it's pride -- and this is often one of our hidden motives -- we're non emulating Christ. God help us!

Q3. (John five:9-thirteen) Why are the "sabbath police force" (the Pharisees) so upset at the human who is healed? How tin can a person exist then intent on rules that they miss what God is doing? Take yous always caught yourself doing that? Has someone in your church been so intent on "how nosotros practise things here" that they couldn't see God at work? What is the sin of the Pharisees here?
http://www.joyfulheart.com/forums/topic/1434-q3-spiritual-incomprehension/

Finish Sinning (v:14)

Later, perchance that twenty-four hour period or the next^[217]-- we're not told -- Jesus sees the healed human in the temple. Peradventure he has come to offering a thank offering for his healing.

"¹⁴ After Jesus institute him at the temple and said to him, 'See, you are well over again. Cease sinning or something worse may happen to you.' ¹⁵ The human went away and told the Jews that information technology was Jesus who had made him well." (5:xiv-xv)

Notice that Jesus spots^[218]the human in the temple, not the other way around, even though there was probably a crowd of people around Jesus.

Jesus goes to the homo and confronts him about his sin. Nosotros don't know what his sin was -- slander, cheating, sexual sin. Nosotros're not told. Simply information technology doesn't seem to exist some kind of garden-diverseness weakness, but serious sin. Jesus commands him to stop sinning.^[219]The verb is in the present imperative, suggesting that the human being is continuing to sin -- it's not simply a skid or single occurrence. It is his way of life.

Jesus tells him of the issue if he doesn't stop sinning. "... Lest something worse may happen to you lot" (5:14b).^[220]

Y'all might ask, What would be worse^[221]than being bedridden for 38 years? Hell -- forever and throughout eternity, that is what Jesus is doubtless referring to.

Repentance

Both John the Baptist and Jesus preached, "Repent, for the Kingdom of heaven is at hand" (Matthew 3:2; four:17). It is very articulate that repentance from sin is necessary to believe in Christ (Matthew 11:twenty; 21:32; Mark vi:12). The simply reason we discover this shocking is that nosotros accept embraced a gospel of grace without repentance. But pray the sinner's prayer and be forgiven, nosotros tell people. But faith without repentance is an oxymoron. It isn't biblical!

This doesn't mean we don't sometimes fall into sin. That we're non sometimes rebellious. That we don't need continual forgiveness purchased at bang-up cost past the cede of Jesus Christ for our sins (i John 1:8-10; 2:i-two). We practice. But we must repent from a lifestyle of sin. St. Paul is very clear that if we don't repent of sinful lifestyles, we are kidding ourselves if nosotros remember we're going to heaven (1 Corinthians half dozen:ix-xi; Galatians 5:19-21). Jesus required this human being -- and the woman taken in adultery (John eight:eleven) -- to stop sinning, to repent and to begin to live a different way.

The story of the healing of the man at the Pool of Bethesda is all of grace -- he didn't deserve anything, in fact, he wasn't a very skilful man to kickoff with. Only information technology is all about repentance as well. If we endeavour to separate grace from repentance we severely distort the gospel that Jesus and the apostles taught.

Former slave send captain John Newton penned these immortal words:

"Amazing grace, how sweet the sound,
That saved a wretch like me.
I once was lost, but now I'm found,
Was blind, but now I encounter."

Information technology follows, that if we can now "encounter," then we now avoid the things we used to be blind to and blunder into.

Sin and Sickness (five:14)

Poesy fourteen implies that there tin be a relationship between sin and sickness.

"Subsequently Jesus institute him at the temple and said to him, 'See, yous are well over again. Stop sinning or something worse may happen to you.'" (5:fourteen)

A number of times in the Bible nosotros detect instances where God does afflict people with sickness equally a punishment.^[222]With the paralytic let down past his friends into the business firm where Jesus was speaking, Jesus linked sin with disease (Marker two:ix). Does that mean that all sickness is a result of sin? No. Nosotros shouldn't generalize. Clearly, near of the time, Satan and demons bring illness (Luke 13:10-thirteen). And with the human born blind, Jesus specifically states an example where a human's sickness was admittedly not the result of sin at all (9:2-3).

The Healed Man Tattles on Jesus (5:fifteen)

Did the healed man heed Jesus' rebuke to "cease sinning"? I don't call up so. John records what happened next:

"The human went away and told the Jews that it was Jesus who had fabricated him well." (5:fifteen)

Is information technology possible that the human being repented after on? Yes, information technology's possible. But here his deportment don't prove belief in the Healer, but passing on blame and persecution to Jesus so he can avert information technology himself, hardly the mark of a disciple. There's some other such sad story in the Gospels, that of the rich young ruler. The human being had a problem with a love of money Jesus had to confront that he might be saved:

"Jesus looked at him and loved him. 'One matter you lot lack,' he said. 'Get, sell everything y'all have and give to the poor, and you volition have treasure in heaven. Then come, follow me.' ²² At this the human being'due south face roughshod. He went away deplorable, because he had smashing wealth." (Mark 10:21-22)

This kind of story makes us both sorry and uncomfortable. The fact is, that we practise what nosotros believe is in our greatest interest at the time. Will yous apologize, my friend, or merely pretend that you lot truly "believe."

Q4. (John v:fourteen-15) Is it possible to be blessed outwardly, simply lost inwardly? Why did Jesus confront the healed man in the temple with his sin? How was this necessary for a total healing, his conservancy? Does the human seem to respond with organized religion to Jesus' rebuke?
http://www.joyfulheart.com/forums/topic/1435-q4-inner-and-outer-healing/

Conflict with the Jewish Leaders and Pharisees (5:xvi-18)

Our passage closes by explaining that Jesus' expiry was due to the aforementioned kind of blind legalism that the Pharisees often exhibited.

"^sixteen And then, because Jesus was doing these things on the Sabbath, the Jews^[223] persecuted him. ¹⁷ Jesus said to them, "My Father is e'er at his work to this very mean solar day, and I, as well, am working." ^eighteen For this reason the Jews tried all the harder to kill him; non only was he breaking the Sabbath, but he was fifty-fifty calling God his ain Father, making himself equal with God." (five:16-18)

They could run across an astounding phenomenon, only criticize Jesus for not obeying their interpretation of the law.

The discourse that follows, explaining Jesus' relation to the Father is closely related to the story of the healing of the human being at the Pool of Bethesda, only we'll consider information technology by itself in the next lesson.

Lessons for Disciples

There are several clear lessons for disciples institute in our text:

God's grace. God tin can work miracles without any bit of merit, earning, or deserving on our function.
Outward approval, tin back-trail inner decease. Paradoxically, the man at the pool of Bethesda is healed outwardly, but apparently is never healed inwardly, because he shows no evidence of repentance when Jesus calls him to information technology.
Inquire a discerning question (verse vi). When you pray, ask what people want, in order to assess their needs and desires.
God-awareness (verses 16-eighteen). Some people, like the Pharisees, are and so obsessed with their rules that they miss the phenomenon.
Jesus expects repentance (poetry 14). It is possible to apologize and turn from our sins. We tin change and improve, even if we don't become perfect in this life.

This story is about healing. Even if yous aren't suffering from a chronic physical ailment like the man at the pool, we all need healing. Every bit Matthew Henry put it:

"We are all by nature impotent folk in spiritual things, blind, halt, and withered; but full provision is made for our cure, if we attend to it."

Prayer

Father, we are such spiritually irksome people sometimes. We receive bountiful blessings from you and even so answer so ungratefully. Information technology's not just the healed man in our story, but it'south us! Forgive us. Change our hearts. Put in us organized religion and gratitude, we pray. And give thanks you for your grace that covers all our sins. In Jesus' proper name, nosotros pray. Amen.

Key Verses

"[Jesus] asked him, 'Practice you desire to go well?'" (John 5:half-dozen, NIV)

"Later Jesus found him at the temple and said to him, 'See, you are well again. Stop sinning or something worse may happen to you.'" (John 5:14, NIV)

Endnotes

[197]"Some time later" (NIV) is a bit of an over-translation. It's more accurately translated, "later on this" (NRSV, KJV, ESV).The Greek is meta tauta. Meta with the accusative is a "marker of fourth dimension subsequently another point of time, after" (BDAG 637, B2c).

[198]John does specify that Jesus went to Jerusalem for the Feast of the Unleavened Staff of life and Passover (iv:45; 6:four; 13:1; 11:56; 12:12, 20) and the Festival of Tabernacles or Booths (7:2, 8, ten, 14, 37).

[199]"Bethesda" (NIV, ESV, NASB, NJB, KJV) is attested by A C Θ 078 f1, 13Byzantine texts. "Beth-zatha" (NRSV, RSV) is too well-supported by early on manuscripts (Aleph 33 Eusebius L D information technology), and was selected equally "the to the lowest degree unsatisfactory reading" past the Editorial Committee of the United Bible Societies, which gives it a {D} or "doubtful" designation. Metzger, Textual Commentary, p. 208.

[200]Chocolate-brown, John 1:207; Urban C. von Wahlde, "Archaeology and John's Gospel," in Charlesworth, Jesus & Archaeology, p. 560-566.

[201]Stoa, BDAG 945.

[202]Merriam-Webster's 11th Collegiate Lexicon.

[203]"Disabled people"(NIV), "invalids" (NRSV), "impotent folk" (KJV) is the participle of astheneō, "to suffer a debilitating illness, be sick" (BDAG 142, one), also in verse seven.

[204]"Lame" is chōlos, "lame, crippled" (BDAG 1093).

[205]"Paralyzed" (NIV, NRSV), withered" (KJV) is xēros, "dry, withered up," figuratively, "pertaining to being shrunken or withered and therefore immobile because of disease, withered, shrunken, paralyzed" (BDAG 685, two).

[206]Verses 3b-4 are missing on the earliest and well-nigh of import manuscripts, including, p56,75Aleph B C* D Wa. The Editorial Committee of the United Bible Societies, Greek New Testament gave the omission an {A} or "nigh certain" rating (Metzger, Textual Commentary, p. 209).

[207]Edersheim, Life and Times, iii:466.

[208]"Stirred" (NIV), "troubled" is tarassō, "to crusade movement past shaking or stirring, milkshake together, stir up," of water (in verses 3, four, and 7).

[209]Astheneia, BDAG 142, 1.

[210]"Go well" (NIV), "healed" (ESV), "fabricated well" (NRSV), "made whole" (KJV) is ii words, ginomai, "to become" and hygiēs (from which root we get our word "hygiene"), "pertaining to existence physically well or sound, 'good for you, sound.'" The adjective hygiēs occurs in verses iv, 6, 9, xiv, every bit well every bit 5:11, 15; 7:23 (BDAG 102, 1a).

[211]Egeirō, BDAG 272, 13a.

[212]"At one time" (NIV, NRSV), "immediately" (KJV) is eutheōs, "at once, immediately" (BDAG 405).

[213]"Pick/take up" is airō, "to lift upward and move from one place to another," hither, "deport away, remove" (BDAG 28, 2b).

[214]"Mat" (NIV, NRSV), "bed" (ESV, KJV) is krabbatos, "mattress, pallet" (BDAG 563) (Mark 2:4, 9, 11; 6:55). In Acts 5:15 the sick are laid on "beds (klinē) and mats (krabbatos)". In that location "bed" is klinē, "bed, couch," or "pallet, stretcher" on which a sick human was carried, probably non differentiated from "bed" (Matthew 9:2, 6; Luke v:18; BDAG 549, ane).

[215]Beasley-Murray, John, p. 70, cites Strack and Billerbeck, one:454-461.

[216]Ekneuō, BDAG 307.

[217]"Afterward" (NIV, NRSV), "afterward" (KJV, ESV) is, literally, "after (meta) these things." We're not told the interval of time.

[218]The verb is heuriskō, "to come upon something either through purposeful search or accidentally, find" (BDAG 411, 1b).

[219]"Stop sinning" (NIV), "do non sin any more than" (NRSV), "sin no more" (KJV, ESV) is two words: mēketi, "no longer, not from now on" (BDAG 647, fα), and hamartanō in the imperative present tense, "to commit a wrong, to sin" (in the sense 'transgress' against divinity, custom, or law (BDAG 49, 1a).

[220]This time to come is not certain, for the verb is in the subjunctive rather than the future tense.

[221]"Worse" is cheirōn, "worse, more than severe" (BDAG 1083).

[222]Some instances of God afflicting people with sickness as a punishment are: disobedient Israelites, Deuteronomy 28:59; 29:22; Nabal, ane Samuel 25:38; Gehazi, 2 Kings v:27; Uzziah, ii Chronicles 26:nineteen-20.

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