Kisah Para Rasul 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 

Kisah Para Rasul 4:22

4:22 For the man, on whom this miraculous sign ⁶  of healing had been performed, ⁷  was over forty years old.

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ⁸  Lystra ⁹  sat a man who could not use his feet, ¹⁰  lame from birth, ¹¹  who had never walked.

Markus 5:25

5:25 Now ¹²  a woman was there who had been suffering from a hemorrhage ¹³  for twelve years. ¹⁴ 

Markus 9:21

9:21 Jesus ¹⁵  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Lukas 13:16

13:16 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?”

Yohanes 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ²¹ 

Yohanes 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ²²  he saw a man who had been blind from birth.

Yohanes 9:21

9:21 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]  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.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[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]  map For location see JP1 E2; JP2 E2; JP3 E2.

[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).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[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.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[9:21]  ²³ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ²⁴ tn Or “he is of age.”