2:6 ‘And you, Bethlehem, in the land of Judah,
are in no way least among the rulers of Judah,
for out of you will come a ruler who will shepherd my people Israel.’” 1
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”
23:37 “O Jerusalem, Jerusalem, 19 you who kill the prophets and stone those who are sent to you! 20 How often I have longed 21 to gather your children together as a hen gathers her chicks under her wings, but 22 you would have none of it! 23
1 sn A quotation from Mic 5:2.
2 tn Grk “Make friends.”
3 tn The words “to court” are not in the Greek text but are implied.
4 tn Grk “the accuser.”
3 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
4 sn See the note on synagogues in 4:23.
5 tn Grk “Truly (ἀμήν, amhn), I say to you.”
4 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
5 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
6 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
7 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
8 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
5 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
6 tn Grk “saved.”
6 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
7 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
7 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
8 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
8 sn The double use of the city’s name betrays intense emotion.
9 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
10 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
12 tn Grk “you were not willing.”
9 tn Grk “His master said to him.”
10 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
11 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
11 tn Here δέ (de) has not been translated.
12 tn Grk “your speech.”