Markus 5:25

5:25 Now ¹  a woman was there who had been suffering from a hemorrhage ²  for twelve years. ³ 

Ayub 5:7

5:7 but people ⁴  are born ⁵  to trouble,

as surely as the sparks ⁶  fly ⁷  upward. ⁸ 

Ayub 14:1

The Brevity of Life

14:1 “Man, born of woman, ⁹ 

lives but a few days, ¹⁰  and they are full of trouble. ¹¹ 

Mazmur 51:5

51:5 Look, I was guilty of sin from birth,

a sinner the moment my mother conceived me. ¹² 

Lukas 8:43

8:43 Now ¹³  a woman was there who had been suffering from a hemorrhage ¹⁴  for twelve years ¹⁵  but could not be healed by anyone.

Lukas 13:16

13:16 Then ¹⁶  shouldn’t ¹⁷  this woman, a daughter of Abraham whom Satan ¹⁸  bound for eighteen long ¹⁹  years, be released from this imprisonment ²⁰  on the Sabbath day?”

Yohanes 5:5-6

5:5 Now a man was there who had been disabled for thirty-eight years. ²¹  5:6 When Jesus saw him lying there and when he realized ²²  that the man ²³  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ²⁴  he saw a man who had been blind from birth.

Yohanes 9:20-21

9:20 So his parents replied, ²⁵  “We know that this is our son and that he was born blind. 9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ²⁶  Ask him, he is a mature adult. ²⁷  He will speak for himself.”

Kisah Para Rasul 3:2

3:2 And a man lame ²⁸  from birth ²⁹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³⁰  so he could beg for money ³¹  from those going into the temple courts. ³² 

Kisah Para Rasul 4:22

4:22 For the man, on whom this miraculous sign ³³  of healing had been performed, ³⁴  was over forty years old.

Kisah Para Rasul 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ³⁵  he was paralyzed.

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ³⁶  Lystra ³⁷  sat a man who could not use his feet, ³⁸  lame from birth, ³⁹  who had never walked.

[5:25]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ² tn Grk “a flow of blood.”

[5:25]  ³ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[5:7]  ⁴ tn Heb “man [is].” Because “man” is used in a generic sense for humanity here, the generic “people” has been used in the translation.

[5:7]  ⁵ tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the the Niphal יוּלָּד (yullad, “is born”) to an active participle יוֹלֵד (yoled, “begets”) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: “man is born to trouble.” The contrast between the two verses does not seem too difficult, for it still could imply that trouble’s source is within the man.

[5:7]  ⁶ tn For the Hebrew בְנֵי־רֶשֶׁף (bÿne reshef, “sons of the flame”) the present translation has the rendering “sparks.” E. Dhorme (Job, 62) thinks it refers to some kind of bird, but renders it “sons of the lightning” because the eagle was associated with lightning in ancient interpretations. Sparks, he argues, do not soar high above the earth. Other suggestions include Resheph, the Phoenician god of lightning (Pope), the fire of passion (Buttenwieser), angels (Peake), or demons (Targum Job). None of these are convincing; the idea of sparks flying upward fits the translation well and makes clear sense in the passage.

[5:7]  ⁷ tn The simple translation of the last two words is “fly high” or “soar aloft” which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched.

[5:7]  ⁸ tn The LXX has the name of a bird here: “the vulture’s young seek the high places.” The Targum to Job has “sons of demons” or “the sparks which shoot from coals of fire.”

[14:1]  ⁹ tn The first of the threefold apposition for אָדָם (’adam, “man”) is “born of a woman.” The genitive (“woman”) after a passive participle denotes the agent of the action (see GKC 359 §116.l).

[14:1]  ¹⁰ tn The second description is simply “[is] short of days.” The meaning here is that his life is short (“days” being put as the understatement for “years”).

[14:1]  ¹¹ tn The third expression is “consumed/full/sated – with/of – trouble/restlessness.” The latter word, רֹגֶז (rogez), occurred in Job 3:17; see also the idea in 10:15.

[51:5]  ¹² tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.

[8:43]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁴ tn Grk “a flow of blood.”

[8:43]  ¹⁵ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[13:16]  ¹⁶ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁷ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁸ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁰ tn Or “bondage”; Grk “bond.”

[5:5]  ²¹ tn Grk “who had had thirty-eight years in his disability.”

[5:6]  ²² tn Or “knew.”

[5:6]  ²³ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[9:1]  ²⁴ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[9:20]  ²⁵ tn Grk “So his parents answered and said.”

[9:21]  ²⁶ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ²⁷ tn Or “he is of age.”

[3:2]  ²⁸ tn Or “crippled.”

[3:2]  ²⁹ tn Grk “from his mother’s womb.”

[3:2]  ³⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ³¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ³² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[4:22]  ³³ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ³⁴ tn Or “had been done.”

[9:33]  ³⁵ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[14:8]  ³⁶ tn Grk “And in.” 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.

[14:8]  ³⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ³⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ³⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.