Markus 10:51
Konteks10:51 Then 1 Jesus said to him, 2 “What do you want me to do for you?” The blind man replied, “Rabbi, 3 let me see again.” 4
Markus 10:1
Konteks10:1 Then 5 Jesus 6 left that place and went to the region of Judea and 7 beyond the Jordan River. 8 Again crowds gathered to him, and again, as was his custom, he taught them.
Kisah Para Rasul 3:5-15
Konteks3:5 So the lame man 9 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 10 but what I do have I give you. In the name 11 of Jesus Christ 12 the Nazarene, stand up and 13 walk!” 3:7 Then 14 Peter 15 took hold 16 of him by the right hand and raised him up, and at once the man’s 17 feet and ankles were made strong. 18 3:8 He 19 jumped up, 20 stood and began walking around, and he entered the temple courts 21 with them, walking and leaping and praising God. 3:9 All 22 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 23 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 24 at what had happened to him.
3:11 While the man 25 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 26 called Solomon’s Portico. 27 3:12 When Peter saw this, he declared to the people, “Men of Israel, 28 why are you amazed at this? Why 29 do you stare at us as if we had made this man 30 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 31 the God of our forefathers, 32 has glorified 33 his servant 34 Jesus, whom you handed over and rejected 35 in the presence of Pilate after he had decided 36 to release him. 3:14 But you rejected 37 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 38 the Originator 39 of life, whom God raised 40 from the dead. To this fact we are witnesses! 41
Yohanes 15:7
Konteks15:7 If you remain 42 in me and my words remain 43 in you, ask whatever you want, and it will be done for you. 44
[10:51] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 2 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 3 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 4 tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[10:1] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 6 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 7 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 8 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[3:5] 9 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 10 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 11 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 13 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 14 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 15 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 16 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 17 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 18 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[3:8] 19 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[3:8] 20 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
[3:8] 21 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 22 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[3:10] 23 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 24 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 25 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 26 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 27 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 28 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 30 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 31 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 32 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 33 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 34 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 35 tn Or “denied,” “disowned.”
[3:13] 36 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 37 tn Or “denied,” “disowned.”
[3:15] 38 tn Or “You put to death.”
[3:15] 39 tn Or “Founder,” “founding Leader.”
[3:15] 40 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 41 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[15:7] 44 sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.
