5:25 Now 1 a woman was there who had been suffering from a hemorrhage 2 for twelve years. 3
5:7 but people 4 are born 5 to trouble,
as surely as the sparks 6 fly 7 upward. 8
14:1 “Man, born of woman, 9
lives but a few days, 10 and they are full of trouble. 11
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 12
9:1 Now as Jesus was passing by, 24 he saw a man who had been blind from birth.
14:8 In 36 Lystra 37 sat a man who could not use his feet, 38 lame from birth, 39 who had never walked.
1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 tn Grk “a flow of blood.”
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.
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 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.
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.
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.
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.”
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).
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”).
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.
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.
13 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
14 tn Grk “a flow of blood.”
15 tc ‡ Most
16 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
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.
18 sn Note that this is again a battle between Satan and God; see 11:18-23.
19 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
20 tn Or “bondage”; Grk “bond.”
21 tn Grk “who had had thirty-eight years in his disability.”
22 tn Or “knew.”
23 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
24 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
25 tn Grk “So his parents answered and said.”
26 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
27 tn Or “he is of age.”
28 tn Or “crippled.”
29 tn Grk “from his mother’s womb.”
30 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
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.
32 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
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.
34 tn Or “had been done.”
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.”
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.
37 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
38 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
39 tn Grk “lame from his mother’s womb” (an idiom).