Mark 3:5

3:5 After looking around ¹  at them in anger, grieved by the hardness of their hearts, ²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ³ 

Mark 7:34

7:34 Then ⁴  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ⁵ 

Mark 9:19

9:19 He answered them, ⁶  “You ⁷  unbelieving ⁸  generation! How much longer ⁹  must I be with you? How much longer must I endure ¹⁰  you? ¹¹  Bring him to me.”

Isaiah 53:3

53:3 He was despised and rejected by people, ¹² 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹³ 

he was despised, and we considered him insignificant. ¹⁴ 

Luke 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁵  when Jesus ¹⁶  approached ¹⁷  and saw the city, he wept over it,

John 11:33-38

11:33 When Jesus saw her weeping, and the people ¹⁸  who had come with her weeping, he was intensely moved ¹⁹  in spirit and greatly distressed. ²⁰  11:34 He asked, ²¹  “Where have you laid him?” ²²  They replied, ²³  “Lord, come and see.” 11:35 Jesus wept. ²⁴  11:36 Thus the people who had come to mourn ²⁵  said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! ²⁶  Couldn’t he have done something to keep Lazarus ²⁷  from dying?”

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ²⁸  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ²⁹ 

[3:5]  ¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ² tn This term is a collective singular in the Greek text.

[3:5]  ³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[7:34]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ⁵ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[9:19]  ⁶ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁷ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁸ tn Or “faithless.”

[9:19]  ⁹ tn Grk “how long.”

[9:19]  ¹⁰ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹¹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[53:3]  ¹² tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹³ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹⁴ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[19:41]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁶ tn Grk “he.”

[19:41]  ¹⁷ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[11:33]  ¹⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ¹⁹ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ²⁰ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[11:34]  ²¹ tn Grk “And he said.” 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.

[11:34]  ²² tn Or “Where have you placed him?”

[11:34]  ²³ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:35]  ²⁴ sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

[11:36]  ²⁵ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.

[11:37]  ²⁶ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ²⁷ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[11:38]  ²⁸ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ²⁹ sn This is a parenthetical note by the author.