Markus 1:41

1:41 Moved with compassion, ¹  Jesus ²  stretched out his hand and touched ³  him, saying, “I am willing. Be clean!”

Markus 5:19

5:19 But ⁴  Jesus ⁵  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁶  that he had mercy on you.”

Markus 6:34

6:34 As Jesus ⁷  came ashore ⁸  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁹  he taught them many things.

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Mazmur 103:13

103:13 As a father has compassion on his children, ¹⁰ 

so the Lord has compassion on his faithful followers. ¹¹ 

Mazmur 145:8

145:8 The Lord is merciful and compassionate;

he is patient ¹²  and demonstrates great loyal love. ¹³ 

Mazmur 145:15

145:15 Everything looks to you in anticipation, ¹⁴ 

and you provide them with food on a regular basis. ¹⁵ 

Mikha 7:19

7:19 You will once again ¹⁶  have mercy on us;

you will conquer ¹⁷  our evil deeds;

you will hurl our ¹⁸  sins into the depths of the sea. ¹⁹ 

Matius 9:36

9:36 When ²⁰  he saw the crowds, he had compassion on them because they were bewildered and helpless, ²¹  like sheep without a shepherd.

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 20:34

20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.

Lukas 7:13

7:13 When ²²  the Lord saw her, he had compassion ²³  for her and said to her, “Do not weep.” ²⁴ 

Lukas 15:20

15:20 So ²⁵  he got up and went to his father. But while he was still a long way from home ²⁶  his father saw him, and his heart went out to him; ²⁷  he ran and hugged ²⁸  his son ²⁹  and kissed him.

Ibrani 2:17

2:17 Therefore he had ³⁰  to be made like his brothers and sisters ³¹  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ³²  for the sins of the people.

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

[1:41]  ¹ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:19]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁶ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[6:34]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁸ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[103:13]  ¹⁰ tn Or “sons,” but the Hebrew term sometimes refers to children in general.

[103:13]  ¹¹ tn Heb “those who fear him.”

[145:8]  ¹² tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ¹³ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[145:15]  ¹⁴ tn Heb “the eyes of all wait for you.”

[145:15]  ¹⁵ tn Heb “and you give to them their food in its season” (see Ps 104:27).

[7:19]  ¹⁶ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ¹⁷ tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

[7:19]  ¹⁸ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

[7:19]  ¹⁹ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[9:36]  ²⁰ tn Here δέ (de) has not been translated.

[9:36]  ²¹ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[7:13]  ²² tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ²³ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ²⁴ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[15:20]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²⁶ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁷ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ²⁸ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²⁹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[2:17]  ³⁰ tn Or “he was obligated.”

[2:17]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ³² tn Or “propitiation.”