In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

In these lay a multitude of them that were sick, blind, halt, withered, waiting for the moving of the water.

In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water.

In these lay a multitude of sick, blind, lame, withered, awaiting the moving of the water.

In these lay a great multitude of impotent persons, of blind, halt, withered, waiting for the moving of the water.

in these were lying a great multitude of the ailing, blind, lame, withered, waiting for the moving of the water,

In these lay a great multitude of weak folk, of blind, halt, withered, waiting for the moving of the water.

In these there used to lie a great number of sick persons, and of people who were blind or lame or paralyzed.

In these doorways there were a great number of people with different diseases: some unable to see, some without the power of walking, some with wasted bodies.

In these lay a multitude of those who were sick, blind, lame, or paralyzed.

Along these lay a great multitude of the sick, the blind, the lame, and the withered, waiting for the movement of the water.

In these colonnades a large number of sick people were lying – blind, lame, and crippled.

In these lay a great multitude. It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ's coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may remember the Law delivered by Moses, (Malachi 4:4,) until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly -- as by an arm stretched out from heaven -- that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition. Of lame, blind, withered. For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present.

Impotent folk - Sick people; or people who were weak and feeble by long disease. The word means those who were "feeble" rather than those who were afflicted with "acute" disease.
Halt - Lame.
Withered - Those who were afflicted with one form of the palsy that withered or dried up the part affected. See the notes at Matthew 4:24.
Moving of the water - It appears that this pool had medicinal properties only when it was "agitated" or "stirred." It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of special properties, and that "about" these times the people assembled in multitudes who were to be healed.

Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered.
Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture - but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.

In these lay a great multitude of impotent folk,.... Sick and weak persons; who were an emblem of men under the law of works, and in a state of unregeneracy; who are enfeebled by sin, and are impotent and unable to do anything of themselves; as to keep the law of God, to which they have neither will nor power, and to atone for the transgressions of it; nor to redeem themselves from the curse of the law or to begin and carry on a work of grace upon their souls; or to do anything that is spiritually good; no, not to think a good thought, or to do a good action, as is required:
of blind; these also may represent men a state of nature, who are ignorant of, and blind to everything that is spiritual; as to the true knowledge of God in Christ, the way of salvation by him, the plague of their own hearts, and the exceeding sinfulness of sin; to the Spirit of God, and his work upon the soul; and to the truths of the Gospel, in the power of them:
halt, or "lame"; this word sometimes is used of persons in suspense about religious things, hesitating concerning them, halting between two opinions; and sometimes designs the infirmities of the saints, and their faulterings in religious exercises; and here maybe expressive in a figurative way, of the incapacity natural men, to go or walk of themselves; as to come to Christ for grace and life, which no man can do, except the Father draw him; or to walk by faith in him: it is added,
withered; one limb or another of them dried up: their arms or legs were withered, and their sinews shrunk, and were without radical moisture, or the free use of the animal spirits; and may point out carnal persons, such as are sensual, not having the Spirit, destitute of the grace of God, without faith, hope, love, knowledge, and the fear of God; without God, Christ, and the Spirit; and in a lifeless, helpless, hopeless, and perishing condition:
waiting for the moving of the water; hereafter mentioned: and so it is in providence, and a wonderful thing it is, that the hearts of so many unregenerate persons should be inclined to attend upon the outward means of grace, and should be waiting at Wisdom's gates, and watching at the posts of her door.

impotent--infirm.

In these lay a great multitude. All that follows the word "withered" in the third verse and all the fourth are wanting in the best MSS., and are evidently an interpolation.