Now there is
This phrase sets the scene in the present tense, indicating the ongoing existence of the location at the time of writing. The use of "now" suggests immediacy and relevance, drawing the reader's attention to the significance of the place about to be described. It implies that the events about to unfold are not just historical but have a present and continuous impact on the faith journey of believers.

in Jerusalem
Jerusalem, the city of peace, holds profound significance in biblical history as the center of Jewish worship and the location of the Temple. It is a city chosen by God, rich in spiritual heritage and prophetic fulfillment. The mention of Jerusalem here underscores the importance of the events that take place within its walls, as it is the backdrop for many of Jesus' miracles and teachings.

near the Sheep Gate
The Sheep Gate, referenced in Nehemiah 3:1, was one of the gates in the walls of Jerusalem, traditionally associated with the entry of sheep for temple sacrifices. This location is symbolic, as it points to Jesus, the Lamb of God, who takes away the sin of the world (John 1:29). The proximity to the Sheep Gate highlights the sacrificial nature of Christ's mission and the foreshadowing of His ultimate sacrifice for humanity.

a pool
The pool mentioned here is a place of gathering and healing, a physical location where people sought restoration. In biblical times, pools were often associated with ritual purification and healing. This particular pool becomes a setting for one of Jesus' miraculous healings, emphasizing His power to restore not just physical health but spiritual wholeness.

with five covered colonnades
The five covered colonnades, or porticoes, provided shelter and a place for the sick and disabled to gather. The number five in biblical numerology often symbolizes grace. The presence of these colonnades suggests a place of grace and mercy, where those in need could find refuge and hope. It sets the stage for the demonstration of Jesus' compassion and divine grace.

which in Hebrew is called Bethesda
The name "Bethesda" is derived from the Hebrew words "beth" (house) and "chesed" (mercy), meaning "house of mercy." This name is profoundly fitting, as it reflects the nature of the miracles performed there. Bethesda becomes a symbol of God's mercy and healing power, a place where Jesus reveals His divine authority and compassion for the suffering. The use of the Hebrew name connects the narrative to the Jewish heritage and the fulfillment of God's promises through Christ.

(2) Now there is at Jerusalem.--We have no certain knowledge of the time referred to in the last, nor of the place referred to in this, verse. For "sheep-market," we should read with the margin, sheep-gate (Nehemiah 3:1; Nehemiah 3:32; Nehemiah 12:39). This gate was known well enough to fix the locality of the pool, but is itself now unknown. St. Stephen's Gate, which has been the traditional identification, did not exist until the time of Agrippa. There is something tempting in the interpretation of the Vulgate adopted by some modern travellers and commentators, which supplies the substantive from the immediate context, and reads "sheep-pool." But the fact that the Greek adjective for "sheep," is used here only in the New Testament, and in the Old Testament only in the passages of Nehemiah referred to above, seems to fix the meaning beyond doubt.

Bethesda means "house of mercy." The "Hebrew tongue" is the then current Hebrew, what we ordinarily call Aramaic, or Syro-Chaldaic. The spot is pointed out traditionally as Birket Israil, near the fort of Antonia, but since Dr. Robinson's rejection of this, it has been generally abandoned. He himself adopted the "Fountain of the Virgin," which is intermittent. He saw the water rise to the height of a foot in five minutes, and was told that this occurs sometimes two or three times a day. The fountain is connected with the pool of Siloam, and probably with the fountain under the Grand Mosque. The seventh edition of Alford's Commentary contains, an interesting letter, pointing out that Siloam itself was probably the pool of Bethesda, and that the remains of four columns in the east wall of the pool, with four others in the centre, show that there was a structure half covering it, which resting upon four columns would give five spaces or porches. The fact that this pool is called Siloam in John 9:7 does not oppose this view. The word "called" here, is more exactly surnamed, and "House of Mercy" may well have been given to the structure, and thus extended to the pool in addition to its own name. But to pass from the uncertain, it is established beyond doubt, (1) that there are, and then were, on the east of Jerusalem mineral springs; (2) that these are, and then were, intermittent; and (3) that such springs are resorted to in the East just as they are in Europe.

Verse 2. - Now there is in Jerusalem. A phrase denoting intimate acquaintance with the topography of the city, and the present tense suggests either a hint of a ruin yet existing after the fall of Jerusalem, or it may betray the fact that the evangelist wrote down at the very time some details of the incident which formed the occasion of the following discourse, and never, in his later editing of the document, omitted or altered the form of his sentence. At the sheep (market) or (gate) a pool, surnamed in Hebrew Bethesda, having five porticoes or porches. The adjective προβατικῇ requires some substantive to be introduced, and since there is no reference to any sheep market in the Old Testament, little justification can be found for the gloss contained in the Authorized Version. There was a "sheep gate" mentioned in Nehemiah 3:1, 32 and Nehemiah 12:39. There is no reason against this method of supplying the sense, except this, that there is no other instance of the word πύλη, or "gate," being omitted after this fashion. The "sheep gate" stood next. in Nehemiah's recital, to the "fish gate," and it was built by the priests. The old "sheep gate" is now known by the name of St. Stephen's Gate, to the north of the Haram es-Sherif, or temple area from which the path leads down into the valley of the Kedron, and if "gate" be the proper term to add to προβατικη and we have its site fixed by the modern St. Stephen's Gate, then we must look for the pool surnamed Bethesda in that vicinity. Eusebius and Jerome speak of a piscina probatica as visible in their day, but do not determine its site. Robinson ('Bib. Researches,' 1, p. 489) did not accept the identification of the sheep gate with St. Stephen's Gate, and places the former more to the south, and nearer to what is now called the Fountain of the Virgin. This fountain, on Robinson's visit, displayed some curious phenomena of periodical and intermittent ebullition, receiving a supply of water from another source. It was found by Robinson to be connected by a tunnel with the fountain of Siloam, and the relations of these wells have been quite recently submitted to fresh examination ('Palestine Expl. Soc. Rep.,' Oct. 1883). Robinson identified this pool with "Solomon's Pool" of Josephus and "King's Pool" of Nehemiah, and thought it might be the original pool of Bethesda. Neander and Tholuck incline to agree with him. The observations of Robinson have been confirmed by Tobler, and at least show that what certainly happens now in some of these fountains may have been phenomena constantly expected at some other fountain bearing the name now before us, on the northeastern side of the Haram area. Within the (sheep gate) St. Stephen's Gate the traditional site of Bethesda is pointed out. The modern name is Birket lsrael, and this tank, from the accumulation of rubbish, does not now show its original extent; neither does it now hold water, but receives the drainage of neighbouring houses (Colonel Wilson in 'Plot. Palestine,' vol. 1, pp. 66, 106-109). A church, near that of St. Anne, was built by the Crusaders over a well, in this immediate vicinity - a spot which was supposed to be the site of the angelic disturbance. Colonel Wilson prefers this traditional site to that fixed upon by Robinson. So also Sir G. Grove, in Smith's 'Bible Dict.' The five porches, or porticoes, may have been a columnar structure of pentagonal form, which sheltered the sick and the impotent folk. At present no indubitable relic of this building has been discovered. Alford (7th edit.) quotes a letter which makes it probable that Siloam was Bethesda, and the remains of four columns in the east wall of that pool, with four others in the centre, show that a structure with five openings or porches might easily have been erected there. Bethesda, which is said to be the Hebrew (that is, Aramaic) surname of the pool, is very doubtful. Probably this is the correct form of the text, though there are many variants, such as Bethzatha, in א, 33, Tischendorf (8th edit.); Bethsaida, in some versions and Tertullian. It seems generally allowed that its significance (בֵּית חֶסְדָּא) is "house of grace or mercy," and that it derived its reference from the dispensation there of God's providential gifts. The healing virtue of waters charged with iron and carbonic acid and other gas is too well known to need reference, and the remarkable cures derived from their use may account forevery part of the statement which was here written by John. Eusebius speaks of these waters as "reddened," so he thought, with the blood of sacrifices, but tar more probably by chatybeate earth.

Parallel Commentaries ...


Now
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

there is
Ἔστιν (Estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Jerusalem
Ἱεροσολύμοις (Hierosolymois)
Noun - Dative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

near
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Sheep Gate
προβατικῇ (probatikē)
Adjective - Dative Feminine Singular
Strong's 4262: Pertaining to sheep. From probaton; relating to sheep, i.e. through which they were led into Jerusalem.

a pool
κολυμβήθρα (kolymbēthra)
Noun - Nominative Feminine Singular
Strong's 2861: (lit: a diving or swimming place), a pool. A diving-place, i.e. Pond for bathing.

with
ἔχουσα (echousa)
Verb - Present Participle Active - Nominative Feminine Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

five
πέντε (pente)
Adjective - Accusative Feminine Plural
Strong's 4002: Five. A primary number; 'five'.

covered colonnades,
στοὰς (stoas)
Noun - Accusative Feminine Plural
Strong's 4745: A colonnade, portico. Probably from histemi; a colonnade or interior piazza.

which
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

in Aramaic
Ἑβραϊστὶ (Hebraisti)
Adverb
Strong's 1447: In the Hebrew, or rather, in the Aramaic dialect. Adverb from Hebrais; Hebraistically or in the Jewish language.

is called
ἐπιλεγομένη (epilegomenē)
Verb - Present Participle Middle or Passive - Nominative Feminine Singular
Strong's 1951: To call; mid: I choose for myself; pass: To be named. Middle voice from epi and lego; to surname, select.

Bethesda.
Βηθζαθά (Bēthzatha)
Noun - Nominative Feminine Singular
Strong's 964: Bethesda, name of a pool in Jerusalem. Of Chaldee origin; house of kindness; Beth-esda, a pool in Jerusalem.


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NT Gospels: John 5:2 Now in Jerusalem by the sheep gate (Jhn Jo Jn)