KL1863 | Maka di Jeroezalem ada satoe panimpang deket sama Pintoe-kambing, ija-itoe jang terseboet dengan basa Ibrani Bethesda, disana ada lima tampat. |
TB | Di Yerusalem dekat Pintu Gerbang Domba ada sebuah kolam, yang dalam bahasa Ibrani disebut Betesda; ada lima serambinya |
BIS | Di Yerusalem dekat "Pintu Domba" ada sebuah kolam, yang dalam bahasa Ibrani dinamakan Betesda. Di situ ada lima serambi. |
FAYH | Di dalam kota, dekat Pintu Gerbang Domba, terdapat Kolam Betsaida dengan lima serambi beratap di sekelilingnya.
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DRFT_WBTC | Di Yerusalem ada sebuah kolam yang memiliki lima serambi. Dalam bahasa Ibrani kolam itu disebut Betesda. Kolam itu terletak dekat Pintu Gerbang Domba. |
TL | Maka di Yeruzalem dekat "Pintu domba" adalah suatu kolam, menurut bahasa Ibrani dinamai Baitesda; maka padanya ada lima serambi. |
KSI | Di Yerusalem, dekat gerbang domba, ada sebuah kolam yang dalam bahasa Ibrani disebut Bait Hasda. Kolam itu mempunyai lima serambi.
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DRFT_SB | Maka di-Yerusalem dekat dengan pintu kambing ada suatu kolam, yang tersebut namanya dengan bahasa 'Iberani Bait Hasda, yaitu lima serambinya. |
BABA | Di Yerusalim, dkat pintu kambing, ada satu kolam bernama dalam bhasa Ibrani Bait-Hasda; yang ada lima srambi. |
KL1870 | Maka di Jeroezalem dekat dengan Pintoe-kambing adalah soeatoe kolam, jang dengan behasa iberani bernama Baitesda, maka padanja adalah lima bangsal, |
DRFT_LDK | 'Adapawn di-Jerusjalejm dekat pintu gerbang domba 2 'adalah sawatu kolam, jang dengan bahasa Xibranij disebut Bejt HHesda, jang bertinggil lima. |
ENDE | Di Jerusalem dekat "gerbang domba" ada suatu kolam, jang dalam bahasa Ibrani disebut Betseta, dan mempunjai lima serambi. |
TB_ITL_DRF | Di <1722> Yerusalem <2414> dekat <1909> Pintu Gerbang Domba <4262> ada <1510> sebuah kolam <2861>, yang dalam bahasa Ibrani <1447> disebut <1951> Betesda <964>; ada <2192> lima <4002> serambinya <4745> |
TL_ITL_DRF | Maka <1161> di <1722> Yeruzalem <2414> dekat "Pintu domba" adalah suatu <1909> <4262> kolam <2861>, menurut <1951> bahasa Ibrani <1447> dinamai Baitesda <964>; maka padanya <2192> ada lima <4002> serambi <4745>. |
AV# | Now <1161> there is <2076> (5748) at <1722> Jerusalem <2414> by <1909> the sheep <4262> [market] a pool <2861>, which <3588> is called <1951> (5746) in the Hebrew tongue <1447> Bethesda <964>, having <2192> (5723) five <4002> porches <4745>. {market: or, gate} |
BBE | Now in Jerusalem near the sheep-market there is a public bath which in Hebrew is named Beth-zatha. It has five doorways. |
MESSAGE | Near the Sheep Gate in Jerusalem there was a pool, in Hebrew called [Bethesda], with five alcoves. |
NKJV | Now there is in Jerusalem by the Sheep [Gate] a pool, which is called in Hebrew, Bethesda, having five porches. |
PHILIPS | There is in Jerusalem near the sheeppens a pool surrounded by five arches, which has the Hebrew name of Bethzatha. |
RWEBSTR | Now there is at Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches. |
GWV | Near Sheep Gate in Jerusalem was a pool called Bethesda in Hebrew. It had five porches. |
NET | Now there is* in Jerusalem by the Sheep Gate* a pool called Bethzatha* in Aramaic,* which has five covered walkways.* |
NET | 5:2 Now there is372 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. in Jerusalem by the Sheep Gate373 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. a pool called Bethzatha374 tc Some mss> (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì[66],75 B T Ws [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d.> 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice. in Aramaic,375 tn Grk “in Hebrew.” which has five covered walkways.376 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
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BHSSTR | |
LXXM | |
IGNT | estin <2076> (5748) de <1161> {AND THERE IS} en <1722> toiv <3588> {IN} ierosolumoiv <2414> {JERUSALEM} epi <1909> {AT} th <3588> {THE} probatikh <4262> {SHEEP GATE} kolumbhyra <2861> {A POOL,} h <3588> {WHICH [IS]} epilegomenh <1951> (5746) {CALLED} ebraisti <1447> {IN HEBREW} bhyesda <964> {BETHESDA,} pente <4002> {FIVE} stoav <4745> {PORCHES} ecousa <2192> (5723) {HAVING.} |
WH | estin <1510> (5748) {V-PXI-3S} de <1161> {CONJ} en <1722> {PREP} toiv <3588> {T-DPN} ierosolumoiv <2414> {N-DPN} epi <1909> {PREP} th <3588> {T-DSF} probatikh <4262> {A-DSF} kolumbhyra <2861> {N-NSF} h <3588> {T-NSF} epilegomenh <1951> (5746) {V-PPP-NSF} ebraisti <1447> {ADV} bhyzaya <964> {N-PRI} pente <4002> {A-NUI} stoav <4745> {N-APF} ecousa <2192> (5723) {V-PAP-NSF} |
TR | estin <1510> (5748) {V-PXI-3S} de <1161> {CONJ} en <1722> {PREP} toiv <3588> {T-DPN} ierosolumoiv <2414> {N-DPN} epi <1909> {PREP} th <3588> {T-DSF} probatikh <4262> {A-DSF} kolumbhyra <2861> {N-NSF} h <3588> {T-NSF} epilegomenh <1951> (5746) {V-PPP-NSF} ebraisti <1447> {ADV} bhyesda <964> {N-PRI} pente <4002> {A-NUI} stoav <4745> {N-APF} ecousa <2192> (5723) {V-PAP-NSF} |