Markus 7:25-27

7:25 Instead, a woman whose young daughter had an unclean spirit ¹  immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She ²  asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ³ 

Markus 9:21-22

9:21 Jesus ⁴  asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Markus 9:2

The Transfiguration

9:2 Six days later ⁵  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁶ 

1 Samuel 12:15-16

12:15 But if you don’t obey ⁷  the Lord and rebel against what the Lord says, the hand of the Lord will be against both you and your king. ⁸ 

12:16 “So now, take your positions and watch this great thing that the Lord is about to do in your sight.

Mazmur 50:15

50:15 Pray to me when you are in trouble! ⁹ 

I will deliver you, and you will honor me!” ¹⁰ 

Mazmur 107:19

107:19 They cried out to the Lord in their distress;

he delivered them from their troubles.

Lukas 4:38

4:38 After Jesus left ¹¹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹²  to help her. ¹³ 

Lukas 7:2-3

7:2 A centurion ¹⁴  there ¹⁵  had a slave ¹⁶  who was highly regarded, ¹⁷  but who was sick and at the point of death. 7:3 When the centurion ¹⁸  heard ¹⁹  about Jesus, he sent some Jewish elders ²⁰  to him, asking him to come ²¹  and heal his slave.

Lukas 7:12

7:12 As he approached the town gate, a man ²²  who had died was being carried out, ²³  the only son of his mother (who ²⁴  was a widow ²⁵ ), and a large crowd from the town ²⁶  was with her.

Yohanes 4:46-47

Healing the Royal Official’s Son

4:46 Now he came again to Cana ²⁷  in Galilee where he had made the water wine. ²⁸  In ²⁹  Capernaum ³⁰  there was a certain royal official ³¹  whose son was sick. 4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ³²  to come down and heal his son, who was about to die.

Yohanes 11:3

11:3 So the sisters sent a message ³³  to Jesus, ³⁴  “Lord, look, the one you love is sick.”

[7:25]  ¹ sn Unclean spirit refers to an evil spirit.

[7:26]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:27]  ³ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[9:21]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:2]  ⁵ tn Grk “And after six days.”

[9:2]  ⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[12:15]  ⁷ tn Heb “listen to the voice of.”

[12:15]  ⁸ tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.

[50:15]  ⁹ tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹⁰ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[4:38]  ¹¹ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹³ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[7:2]  ¹⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ¹⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ¹⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ²⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ²¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:12]  ²² tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ²³ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ²⁴ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ²⁵ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ²⁶ tn Or “city.”

[4:46]  ²⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ²⁸ sn See John 2:1-11.

[4:46]  ²⁹ tn Grk “And in.”

[4:46]  ³⁰ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ³¹ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[4:47]  ³² tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[11:3]  ³³ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ³⁴ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.