the Passover: Jesus started his preaching activity after his baptism in the fall of 29 C.E., so this reference to a Passover early in his ministry must have been to the one celebrated in the spring of 30 C.E. (See study note on Lu 3:1 and App. A7.) A comparison of the four Gospel accounts indicates that four Passovers were celebrated during Jesus’ earthly ministry, leading to the conclusion that his ministry was three and a half years long. The Gospels of Matthew, Mark, and Luke (often called the synoptic Gospels) do not mention any Passover except the final one, at which Jesus died. John’s account specifically mentions three Passovers (Joh 2:13; 6:4; 11:55), and a fourth one is most likely referred to by the expression “a festival of the Jews” at Joh 5:1. This example highlights the value of comparing the Gospel accounts to gain a more complete picture of Jesus’ life.​—See study notes on Joh 5:1; 6:4; 11:55.

a festival of the Jews: Although John does not specify which festival is referred to, there are good reasons to conclude that it is the Passover of 31 C.E. John’s account was generally in chronological order. The context places this festival shortly after Jesus said that there were “yet four months before the harvest.” (Joh 4:35) The harvest season, particularly the barley harvest, got under way about Passover time (Nisan 14). So it seems that Jesus’ statement was made about four months before that, about the month of Chislev (November/December). Two other festivals, the festivals of Dedication and of Purim, fell during the time period from Chislev to Nisan. However, these festivals did not require an Israelite to go up to Jerusalem. So in this context, the Passover seems to be the most likely “festival of the Jews” that required Jesus to attend in Jerusalem according to God’s Law to Israel. (De 16:16) It is true that John records only a few events before the next mention of the Passover (Joh 6:4), but a consideration of the chart in App. A7 shows that John’s account of Jesus’ early ministry was abbreviated, and many events already covered by the other three Gospel writers were not mentioned. In fact, the great amount of activity of Jesus recorded in the other three Gospels lends weight to the conclusion that an annual Passover did indeed come between the events recorded at Joh 2:13 and those at Joh 6:4.​—See App. A7 and study note on Joh 2:13.

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

Bethzatha: The Hebrew name means “House of the Olive [or, of Olives].” According to some manuscripts, the pool is called “Bethesda,” possibly meaning “House of Mercy.” Other manuscripts read “Bethsaida,” meaning “House of the Hunter [or, Fisherman].” Many scholars today prefer the name Bethzatha.

Some manuscripts add, in whole or in part, the following text, beginning at the end of verse 3 and continuing as verse 4: “waiting for the movement of the water. 4 For an angel of the Lord [or, “of Jehovah”] would come down into the pool from season to season and disturb the water; the first one then to step in after the disturbance of the water would become sound in health from whatever disease it was by which he was afflicted.” These words, however, do not appear in the earliest authoritative manuscripts and most likely are not part of the original text of John. (See App. A3.) Some translations of the Christian Greek Scriptures into Hebrew, referred to as J^{9, 22, 23} in App. C4, read “an angel of Jehovah” instead of “an angel of the Lord.”

the sick . . . were lying down: It was commonly believed that people could be healed by getting into the pool when the water was stirred up. (Joh 5:7) As a result, those seeking a cure congregated at the site. However, the Bible does not say that an angel of God performed miracles at the pool of Bethzatha. (See study note on Joh 5:4.) What it does say is that Jesus performed a miracle at the pool. It is worth noting that the man did not enter the water; yet, he was instantly cured.

Some manuscripts add, in whole or in part, the following text, beginning at the end of verse 3 and continuing as verse 4: “waiting for the movement of the water. 4 For an angel of the Lord [or, “of Jehovah”] would come down into the pool from season to season and disturb the water; the first one then to step in after the disturbance of the water would become sound in health from whatever disease it was by which he was afflicted.” These words, however, do not appear in the earliest authoritative manuscripts and most likely are not part of the original text of John. (See App. A3.) Some translations of the Christian Greek Scriptures into Hebrew, referred to as J^{9, 22, 23} in App. C4, read “an angel of Jehovah” instead of “an angel of the Lord.”

mat: Or “bed.” In Bible lands, a bed was often a simple mat made of straw or rushes, perhaps with quilting or a mattress of some sort added for comfort. When not in use, these beds were rolled up and stored away. In this context, the Greek word kraʹbat·tos evidently refers to a poor man’s bed. In the account at Mr 2:4-12, the same Greek word refers to some kind of “stretcher” on which the paralytic man was carried.

the Jews: As used in the Gospel of John, this term conveys somewhat different meanings depending on the context. It can refer to Jewish people in general, to those living in Judea, or to those living in or near Jerusalem. The term may also refer to Jews who zealously adhered to human traditions connected with the Mosaic Law and who were hostile to Jesus. In this context, “the Jews” may refer to the Jewish authorities or religious leaders, but the term may also have been used broadly to include other Jews who were zealous for the traditions.

Do not sin anymore: Jesus’ words here do not mean that this man’s sickness was due to some sin he had committed. Rather, the man whom Jesus cured had been sick for 38 years because of inherited imperfection. (Joh 5:5-9; compare Joh 9:1-3.) Now that the man had been shown mercy and was healed, Jesus urged him to follow the way of salvation and avoid willful sin that could result in something worse than sickness, that is, everlasting destruction.​—Heb 10:26, 27.

were persecuting: The imperfect form of the Greek verb used here indicates that the Jews​—perhaps referring to the Jewish leaders or to Jews who zealously adhered to human traditions connected with the Mosaic Law​—began to persecute Jesus and continued doing so.

making himself equal to God: While properly referring to God as his Father, Jesus never claimed equality with God. (Joh 5:17) Rather, it was the Jews who accused Jesus of attempting to make himself God’s equal by claiming God as his Father. Just as the Jews were wrong in stating that Jesus was a Sabbath breaker, they were wrong in making this accusation. Jesus makes this evident by what he says as recorded in verses 19 through 24​—he could do nothing of his own initiative. Clearly, he was not claiming to be equal to God.​—Joh 14:28.

of his own initiative: Or “on his own,” that is, independently. Lit., “from himself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

the Father has affection for the Son: Jesus here describes the warm bond of unity and friendship that has existed between him and the Father from the dawn of creation. (Pr 8:30) When John recorded Jesus’ statement describing this relationship, he used a form of the Greek verb phi·leʹo (“to have affection”). This verb often describes a very close bond, the kind that exists between genuine friends. For example, it is used to describe the bond of friendship that existed between Jesus and Lazarus. (Joh 11:3, 36) It is also used to describe the family relationship between parents and children. (Mt 10:37) The same verb, phi·leʹo, is used to show the strong, warm, personal attachment Jehovah has for his Son’s followers and the warm feelings the disciples had for God’s Son.​—Joh 16:27.

a resurrection of judgment: “Those who practiced vile things” before they died will receive “a resurrection of judgment.” The Greek term here rendered “judgment” (kriʹsis) may have several shades of meaning, depending on the context. (See study note on Joh 5:24.) In this verse, it seems that the term “judgment” is used in the sense of a process of evaluation and probation or, as one Greek lexicon says, a “scrutiny of conduct.” Those who will receive “a resurrection of judgment” are apparently the same as “the unrighteous” mentioned at Ac 24:15. These unrighteous ones will be judged based on their conduct under the Kingdom rule of Christ and his fellow judges. (Lu 22:30; Ro 6:7) During that time of scrutiny, the unrighteous will be “judged individually according to their deeds.” (Re 20:12, 13) Only those who reject their former unrighteous course of life will have their names entered into “the book of life” and attain “everlasting life.”​—Re 20:15; Joh 3:36.

Let the dead bury their dead: As shown in the study note on Lu 9:59, the father of the man to whom Jesus is talking was likely ailing or elderly, not dead. Therefore, Jesus is evidently saying: ‘Let those who are spiritually dead bury their dead,’ that is, the man should not wait to make his decision to follow Jesus, since other relatives could apparently care for the father until his death. By following Jesus, the man put himself on the way to eternal life, not among those who were spiritually dead before God. In his reply, Jesus shows that putting the Kingdom of God first in one’s life and declaring it far and wide are essential to remaining spiritually alive.

the dead: Jesus said that the hour, or time, for the dead to “hear [his] voice” is now, so he could only mean living humans who inherited sin from Adam and were therefore condemned to death. (Ro 5:12) From God’s standpoint, mankind in general has no right to life because “the wages” that sin pays to them is death. (Ro 6:23) By hearing and heeding Jesus’ “word,” individuals could figuratively ‘pass over from death to life.’ (See study note on Joh 5:24.) The terms “hear” and “listen” are frequently used in the Bible with the meaning of “pay heed to” or “obey.”

judgment: The Greek term kriʹsis, here rendered “judgment,” may convey several shades of meaning. The context determines what is meant. For example, this term can denote the act or process of judgment or evaluation (Joh 5:22, 27, 29 and study note), the quality of justice (Mt 23:23; Lu 11:42), or a court of law (Mt 5:21). It can also refer to a judgment that is either favorable or unfavorable, but most of the occurrences in the Christian Greek Scriptures convey the idea of a condemnatory judgment. In this verse, “judgment” is used in parallel with death and set in contrast with life and everlasting life; therefore, it refers to a judgment that results in loss of life.​—2Pe 2:9; 3:7.

has passed over from death to life: Jesus is apparently speaking about those who were once spiritually dead but who upon hearing his words put faith in him and discontinue walking in their sinful course. (Eph 2:1, 2, 4-6) They pass over “from death to life” in that the condemnation of death is lifted from them, and they are given the hope of everlasting life because of their faith in God. In a similar way, Jesus apparently referred to spiritually dead ones when he said to the Jewish son who wanted to go home to bury his father: “Let the dead bury their dead.”​—Lu 9:60; see study notes on Lu 9:60; Joh 5:25.

has passed over from death to life: Jesus is apparently speaking about those who were once spiritually dead but who upon hearing his words put faith in him and discontinue walking in their sinful course. (Eph 2:1, 2, 4-6) They pass over “from death to life” in that the condemnation of death is lifted from them, and they are given the hope of everlasting life because of their faith in God. In a similar way, Jesus apparently referred to spiritually dead ones when he said to the Jewish son who wanted to go home to bury his father: “Let the dead bury their dead.”​—Lu 9:60; see study notes on Lu 9:60; Joh 5:25.

the dead: Jesus said that the hour, or time, for the dead to “hear [his] voice” is now, so he could only mean living humans who inherited sin from Adam and were therefore condemned to death. (Ro 5:12) From God’s standpoint, mankind in general has no right to life because “the wages” that sin pays to them is death. (Ro 6:23) By hearing and heeding Jesus’ “word,” individuals could figuratively ‘pass over from death to life.’ (See study note on Joh 5:24.) The terms “hear” and “listen” are frequently used in the Bible with the meaning of “pay heed to” or “obey.”

life in yourselves: At Joh 5:26, Jesus said that he was granted “life in himself” just as his Father has “life in himself.” (See study note on Joh 5:26.) Now, about a year later, Jesus uses the same expression regarding his followers. Here he equates having “life in yourselves” with gaining “everlasting life.” (Joh 6:54) Rather than denoting the power to impart life, in this context the expression “life in oneself” seems to refer to entering into the very fullness of life, or being fully alive. Anointed Christians become fully alive when they are resurrected to immortal life in heaven. Faithful ones with an earthly hope will be fully alive after they pass the final test that will occur right after the end of the Millennial Reign of Christ.​—1Co 15:52, 53; Re 20:5, 7-10.

has life in himself: Or “has in himself the gift of life.” Jesus has “life in himself” because his Father granted him powers that originally only Jehovah had. These powers no doubt include the authority to give humans the opportunity to have a fine standing before God and thus gain life. They would also include the ability to impart life by resurrecting the dead. About a year after Jesus made the statement recorded here, he indicated that his followers could have life in themselves.​—For the meaning of the expression “life in yourselves” as it applies to Jesus’ followers, see study note on Joh 6:53.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

the memorial tombs: This term renders the Greek word mne·meiʹon, which comes from the verb mi·mneʹsko·mai, “to remember; to remind (oneself),” and refers to a tomb or a grave. Thus, the term carries the implication of preserving the memory of the deceased person. In this context, it suggests that the person who died is remembered by God. This connotation gives added meaning to the term used by Luke in recording the plea of the criminal executed alongside Jesus: “Remember [form of the verb mi·mneʹsko·mai] me when you get into your Kingdom.”​—Lu 23:42.

resurrection: The Greek word a·naʹsta·sis literally means “raising up; standing up.” It is used about 40 times in the Christian Greek Scriptures with reference to the resurrection of the dead. (Mt 22:31; Ac 4:2; 24:15; 1Co 15:12, 13) In the Septuagint at Isa 26:19, the verb form of a·naʹsta·sis is used to render the Hebrew verb “to live” in the expression “Your dead will live.”​—See Glossary.

for they are all living to him: Or “for they are all living from his standpoint.” The Bible shows that those who are living but who are alienated from God are dead from his standpoint. (Eph 2:1; 1Ti 5:6) Likewise, approved servants of God who die are still living from Jehovah’s standpoint, since his purpose to resurrect them is sure of fulfillment.​—Ro 4:16, 17.

whose names are in the book of life: This figurative book of remembrance is a loving assurance that faithful individuals are in God’s perfect memory and that he will reward them with eternal life, whether in heaven or on earth. (Re 3:5; 20:15) The Hebrew Scripture background of this expression shows that faithful people are listed in the book of life conditionally; they must continue faithful and obedient in order to remain there and receive the promised reward. (Ex 32:32, 33; Ps 69:28, ftn.; Mal 3:16) Paul has just mentioned two hardworking anointed women in the Philippian congregation, Euodia and Syntyche, who were having some kind of dispute. Yet, Paul sees them as included among his fellow workers whose names are inscribed in this figurative book. He does not conclude that their minor imperfections and failures would cost them the promised reward, which is assured as long as they endure in faith to the end. (Compare 2Ti 2:11, 12.) The imagery of names written in a book may have reminded Christians in Philippi, a Roman colony, of the city’s public register, which was inscribed with the names of those enjoying citizenship.

judgment: The Greek term kriʹsis, here rendered “judgment,” may convey several shades of meaning. The context determines what is meant. For example, this term can denote the act or process of judgment or evaluation (Joh 5:22, 27, 29 and study note), the quality of justice (Mt 23:23; Lu 11:42), or a court of law (Mt 5:21). It can also refer to a judgment that is either favorable or unfavorable, but most of the occurrences in the Christian Greek Scriptures convey the idea of a condemnatory judgment. In this verse, “judgment” is used in parallel with death and set in contrast with life and everlasting life; therefore, it refers to a judgment that results in loss of life.​—2Pe 2:9; 3:7.

a resurrection: See study note on Mt 22:23.

a resurrection of life: Those who will receive “a resurrection of life” are the ones who “did good things” before they died. Even before their resurrection, God’s purpose for faithful ones is so certain that they are spoken of as “living to him,” their names already being in “the scroll [or “book”] of life” kept from “the founding of the world.” (Lu 20:38 and study note; Re 17:8; see also Php 4:3 and study note.) They are apparently the same as “the righteous” who will be resurrected, as mentioned at Ac 24:15. According to Ro 6:7, a person “who has died has been acquitted from his sin.” The sins committed by these righteous ones were canceled at death, but their record of faithfulness remains. (Heb 6:10) Of course, these resurrected righteous ones will need to stay faithful in order for their names to remain in “the scroll [or “book”] of life” and ultimately to attain to “everlasting life.”​—Re 20:12; Joh 3:36.

a resurrection of judgment: “Those who practiced vile things” before they died will receive “a resurrection of judgment.” The Greek term here rendered “judgment” (kriʹsis) may have several shades of meaning, depending on the context. (See study note on Joh 5:24.) In this verse, it seems that the term “judgment” is used in the sense of a process of evaluation and probation or, as one Greek lexicon says, a “scrutiny of conduct.” Those who will receive “a resurrection of judgment” are apparently the same as “the unrighteous” mentioned at Ac 24:15. These unrighteous ones will be judged based on their conduct under the Kingdom rule of Christ and his fellow judges. (Lu 22:30; Ro 6:7) During that time of scrutiny, the unrighteous will be “judged individually according to their deeds.” (Re 20:12, 13) Only those who reject their former unrighteous course of life will have their names entered into “the book of life” and attain “everlasting life.”​—Re 20:15; Joh 3:36.

of my own initiative: Or “on my own,” that is, independently. Lit., “from myself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

Just as I hear: That is, from the Father as the Supreme Judge.

another: No doubt referring to the Father.​—Joh 5:34, 37.

the Scriptures: This expression is often used to refer to the inspired Hebrew writings as a whole. The Jews who were carefully searching the Scriptures could easily have discerned that Jesus was the Messiah by comparing his life and teachings with what the Scriptures foretold. But these Jews refused to make a sincere examination of the abundant Scriptural evidence that Jesus was the promised Messiah. Although they thought that they could have everlasting life by means of the Scriptures, they refused to accept Jesus as the one whom the Scriptures pointed to as the true means to gain life.​—De 18:15; Lu 11:52; Joh 7:47, 48.

these: That is, the Scriptures mentioned in the first part of the verse. These Scriptures contained Messianic prophecies that pointed to Jesus as the one through whom his listeners could gain “everlasting life.”

the only God: Some early manuscripts do not include the word “God” and could be rendered “the only One.” But the main text reading has strong support in other early authoritative manuscripts.