Acts 3:2

3:2 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 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁶  he was paralyzed.

Matthew 9:20

9:20 But ⁷  a woman who had been suffering from a hemorrhage ⁸  for twelve years came up behind him and touched the edge ⁹  of his cloak. ¹⁰ 

Luke 13:11

13:11 and a woman was there ¹¹  who had been disabled by a spirit ¹²  for eighteen years. She ¹³  was bent over and could not straighten herself up completely. ¹⁴ 

John 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ¹⁵ 

John 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁶  he saw a man who had been blind from birth.

[3:2]  ¹ tn Or “crippled.”

[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.

[9:33]  ⁶ 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.”

[9:20]  ⁷ tn Grk “And behold a woman.” 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).

[9:20]  ⁸ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ⁹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ¹⁰ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[13:11]  ¹¹ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ¹² tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹³ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹⁴ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[5:5]  ¹⁵ tn Grk “who had had thirty-eight years in his disability.”

[9:1]  ¹⁶ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.