John 5:22-27
Context5:22 Furthermore, the Father does not judge 1 anyone, but has assigned 2 all judgment to the Son, 5:23 so that all people 3 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 4 the one who hears 5 my message 6 and believes the one who sent me has eternal life and will not be condemned, 7 but has crossed over from death to life. 5:25 I tell you the solemn truth, 8 a time 9 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 10 authority to execute judgment, 11 because he is the Son of Man.
John 5:2
Context5:2 Now there is 12 in Jerusalem by the Sheep Gate 13 a pool called Bethzatha 14 in Aramaic, 15 which has five covered walkways. 16
Colossians 1:10
Context1:10 so that you may live 17 worthily of the Lord and please him in all respects 18 – bearing fruit in every good deed, growing in the knowledge of God,
[5:22] 2 tn Or “given,” or “handed over.”
[5:23] 3 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[5:24] 4 tn Grk “Truly, truly, I say to you.”
[5:24] 7 tn Grk “and does not come into judgment.”
[5:25] 8 tn Grk “Truly, truly, I say to you.”
[5:27] 11 tn Grk “authority to judge.”
[5:2] 12 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
[5:2] 13 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
[5:2] 14 tc Some
[5:2] 16 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[1:10] 17 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 18 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”