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"'''On It also happened on another Sabbath'''" <small> :Luke 6:6 <small>
:See [http://biblehub.com/luke/6-6.htm multiple versions of Luke 6:6].
:Jesus heals a withered hand (Mark): Jesus heals a withered right hand (Luke): two separate Sabbaths. As there was more than one paralytic whom Jesus healed, so also it is not impossible that there was more than one man with a withered hand whom Jesus healed.<br> To the first account of the grain fields before "One Sabbath" in Mark 2:23 add the two Sabbaths in of Luke 6:1 "On the second Sabbath" and 6"It also happened", and with the two accounts second account of going through the grain fields between the two Sabbaths and then "again" entering the synagogue, "Again he entered the synagogue" Mark 3:1. However, arranging instead an alternative redactive sequence, by placing the narrative of Luke 6:1-5 before the narrative of Mark 2:23-28, note the resulting progression of Jesus' increasing anger, Luke 6:6-11 to Mark 3:1-6, and the progression of the anger of the scribes and Pharisees, adding to it a further conspiracy with the Herodians, Luke 6:11 to Mark 3:6. Either arrangement of the two narratives can be set forth in a harmony of the Gospel without loss of text or alteration of the meaning and intent of the Gospel message.
:John 5 gives an internal textual indication that the incident related there of healing the man by the pool of Bethzatha in Jerusalem is subsequent to this, in saying, "This was why the Jews sought ''all the more'' to kill him" (John 5:18). <br>A conservative textual critic is alert to such details, which help determine the placement of narrated events in a redaction of scriptural texts. In this ''Harmony'' John 5 is placed before the calling of the Twelve in Matthew 10, Mark 3:13-19, Luke 6:12-16.
"'''blind, lame, paralyzed'''" <small>
:John 5:53:Other ancient authorities insert, wholly or in part, a text not found in the earliest manuscripts<br>"''waiting for the moving of the water; <small><sup>4</sup></small> for an angel of the Lord went down at certain seasons into the pool and troubled the water; whoever stepped in first after the troubling of the water was healed of whatever disease he had.''":This text has been retained here
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:''See also'' Matthew 9:8, John 8:10-11.
:In the Catholic Rite of Reconciliation, or [[Sacrament of Penance and Reconciliation|Confession]], the priest and the person confessing come together, the two of them as "gathered in the name of the Lord" , Jesus Himself present with them (Matthew 18:20), and, after hearing the confession(James 5:16; Acts 19:18; 2 Corinthians 5:18-20), at the end of absolving , when by the person power of Christ present, he has absolved in the name of the Father and of the Son and of the Holy Spiritthe truly repentant person of all sins confessed, the priest, as the authorized ambassador of the Lord Jesus Christ ordained to act in his name and entrusted with the ministry of reconciliation, "''in the stead of God''" (2 Corinthians 5:19-20), says these words, "Go, and sin no more." See 1 John 1:8-9. <br>''Compare'':Matthew 9:2-8, 18:20; <br>Mark 2:5-7; <br>Luke 5:20-21, 7:48-49; <br>John 20:22-23; <br>2 Corinthians 5:18; <br>James 5:16, 19-20 <br>Acts 19:18-20 ''many that believed came and confessed'' (see Strong's number ''1843'' έξομολογέω ''exomologeo''). <br>''See also'' <br>Leviticus 5:5, 16:21, 26:40-41; Numbers 5:5-7.:Except for the [[Church of England|Anglican]] and [[Episcopal Church in the United States of America|Protestant Episcopal Churches]] ''all'' of Evangelical and Fundamentalist Protestant doctrine rejects entirely as blasphemy any need to confess to a priest, in words corresponding exactly according to the words of '''Mark 2:7'''; '''Luke 5:21''', '''7:49'''; and '''Matthew 9:3'''
:*'''Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?'''
:*'''Who is this that speaks blasphemies? Who can forgive sins but God only?'''
:*'''And behold, some of the scribes said to themselves, "This man is blaspheming."'''
:The episode in '''John chapter 5''' ("in Jerusalem by the sheep gate, there is a pool") is the only episode John relates in his Gospel between the episode of Jesus' '''return to Galilee''' after John the Baptist was arrested, as in Matthew 4:12-17, Mark 1:14-39, Luke 4:14-44 and John 4:44-54, and the episode of the '''multiplication of the loaves and fishes for the five thousand''' in Matthew 14:15-21, Mark 6:35-44, Luke 9:12-17 and John 6:4-13. The only indication in John 5 for the redactor of the Gospel to determine where in a ''Harmony of the Gospel'' to place this episode is found in the words, "''This was why the Jews sought '''all the more''' to kill him''" (John 5:18a). This indicates that the initial plot to kill Jesus was made beforehand, as found in Matthew 12:14, Luke 6:11, and then in Mark 3:6 when they went and took counsel with the Herodians, "''how to destroy him''". The healing of the man at the pool of Bethesda on the sabbath day is presented as an additional pretext for the Jews "''all the more''" to seek to kill Jesus. Thus the redactor can place John 5 anywhere between Matthew 12:14–14:15, Mark 3:6–6:35, and Luke 4:44–9:12, depending on the context of the events that took place within those intervals, in three chapters in Matthew, in four chapters in Mark, and in six chapters in Luke. The carefully considered placement of this episode here in this chapter almost immediately after the Jews take counsel with the Herodians to decide how to destroy Jesus is only one possibility among many, representing a progression or further development in their enmity toward him, and it does not violate in any way the integrity of the textual sequence of any of the four Gospels.
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