Discovery BoxActs 3:2
Context3:2 And a man lame 1 from birth 2 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 3 so he could beg for money 4 from those going into the temple courts. 5
Acts 4:22
Context4:22 For the man, on whom this miraculous sign 6 of healing had been performed, 7 was over forty years old.
Acts 14:8
Context14:8 In 8 Lystra 9 sat a man who could not use his feet, 10 lame from birth, 11 who had never walked.
Mark 5:25
Context5:25 Now 12 a woman was there who had been suffering from a hemorrhage 13 for twelve years. 14
Mark 9:21
Context9:21 Jesus 15 asked his father, “How long has this been happening to him?” And he said, “From childhood.
Luke 13:16
Context13:16 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?”
John 5:5
Context5:5 Now a man was there who had been disabled for thirty-eight years. 21
John 9:1
Context9:1 Now as Jesus was passing by, 22 he saw a man who had been blind from birth.
John 9:21
Context9:21 But we do not know how he is now able to see, nor do we know who caused him to see. 23 Ask him, he is a mature adult. 24 He will speak for himself.”
[3:2] 2 tn Grk “from his mother’s womb.”
[3:2] 3 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 4 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] 5 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[4:22] 6 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] 7 tn Or “had been done.”
[14:8] 8 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] 9 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] 10 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 11 tn Grk “lame from his mother’s womb” (an idiom).
[5:25] 12 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[5:25] 13 tn Grk “a flow of blood.”
[5:25] 14 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.
[9:21] 15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[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.”
[9:1] 22 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
[9:21] 23 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
