2 Tawarikh 17:9
Konteks17:9 They taught throughout Judah, taking with them the scroll of the law of the Lord. They traveled to all the cities of Judah and taught the people.
Matius 4:23-25
Konteks4:23 Jesus 1 went throughout all of Galilee, teaching in their synagogues, 2 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 3 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 4 paralytics, and those possessed by demons, 5 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 6 Jerusalem, 7 Judea, and beyond the Jordan River. 8
Matius 9:35
Konteks9:35 Then Jesus went throughout all the towns 9 and villages, teaching in their synagogues, 10 preaching the good news of the kingdom, and healing every kind of disease and sickness. 11
Matius 12:15
Konteks12:15 Now when Jesus learned of this, he went away from there. Great 12 crowds 13 followed him, and he healed them all.
Matius 15:21-31
Konteks15:21 After going out from there, Jesus went to the region of Tyre 14 and Sidon. 15 15:22 A 16 Canaanite woman from that area came 17 and cried out, 18 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 19 his disciples came and begged him, 20 “Send her away, because she keeps on crying out after us.” 15:24 So 21 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 22 before him and said, 23 “Lord, help me!” 15:26 “It is not right 24 to take the children’s bread and throw it to the dogs,” 25 he said. 26 15:27 “Yes, Lord,” she replied, 27 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 28 Jesus answered her, “Woman, 29 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 30 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 31 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
Markus 1:38-39
Konteks1:38 He replied, 32 “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” 33 1:39 So 34 he went into all of Galilee preaching in their synagogues 35 and casting out demons.
Markus 3:7-11
Konteks3:7 Then 36 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 37 And from Judea, 3:8 Jerusalem, 38 Idumea, beyond the Jordan River, 39 and around Tyre 40 and Sidon 41 a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd 42 would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits 43 saw him, they fell down before him and cried out, “You are the Son of God.”
Markus 6:6
Konteks6:6 And he was amazed because of their unbelief. Then 44 he went around among the villages and taught.
Markus 6:54-56
Konteks6:54 As they got out of the boat, people immediately recognized Jesus. 45 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 46 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 47 they could just touch the edge of his cloak, and all who touched it were healed.
Lukas 7:10-17
Konteks7:10 So 48 when those who had been sent returned to the house, they found the slave 49 well.
7:11 Soon 50 afterward 51 Jesus 52 went to a town 53 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 54 who had died was being carried out, 55 the only son of his mother (who 56 was a widow 57 ), and a large crowd from the town 58 was with her. 7:13 When 59 the Lord saw her, he had compassion 60 for her and said to her, “Do not weep.” 61 7:14 Then 62 he came up 63 and touched 64 the bier, 65 and those who carried it stood still. He 66 said, “Young man, I say to you, get up!” 7:15 So 67 the dead man 68 sat up and began to speak, and Jesus 69 gave him back 70 to his mother. 7:16 Fear 71 seized them all, and they began to glorify 72 God, saying, “A great prophet 73 has appeared 74 among us!” and “God has come to help 75 his people!” 7:17 This 76 report 77 about Jesus 78 circulated 79 throughout 80 Judea and all the surrounding country.
Lukas 7:21-23
Konteks7:21 At that very time 81 Jesus 82 cured many people of diseases, sicknesses, 83 and evil spirits, and granted 84 sight to many who were blind. 7:22 So 85 he answered them, 86 “Go tell 87 John what you have seen and heard: 88 The blind see, the lame walk, lepers are cleansed, the 89 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 90 who takes no offense at me.”
Lukas 9:56
Konteks9:56 and they went on to another village.
Lukas 9:1
Konteks9:1 After 91 Jesus 92 called 93 the twelve 94 together, he gave them power and authority over all demons and to cure 95 diseases,
Pengkhotbah 5:8
Konteks5:8 If you see the extortion 96 of the poor,
or the perversion 97 of justice and fairness in the government, 98
do not be astonished by the matter.
For the high official is watched by a higher official, 99
and there are higher ones over them! 100
[4:23] 2 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:24] 3 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 4 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[4:24] 5 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 6 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[4:25] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 8 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[9:35] 10 sn See the note on synagogues in 4:23.
[9:35] 11 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[12:15] 12 tn Here καί (kai) has not been translated.
[12:15] 13 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[15:21] 14 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 15 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 16 tn Grk “And behold a Canaanite.” 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).
[15:22] 17 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 18 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 19 tn Here καί (kai) has been translated as “Then.”
[15:23] 20 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 21 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 22 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 23 tn Grk “she bowed down to him, saying.”
[15:26] 24 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 25 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[15:26] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
[15:26] 26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:28] 28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 29 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 30 tn Here καί (kai) has been translated as “Then.”
[15:30] 31 tn Here καί (kai) has not been translated.
[1:38] 32 tn Grk “And he said to them.”
[1:38] 33 tn Grk “Because for this purpose I have come forth.”
[1:39] 34 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:39] 35 sn See the note on synagogue in 1:21.
[3:7] 36 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 37 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[3:8] 38 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 39 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[3:8] 40 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 41 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[3:8] map For location see Map1 A1; JP3 F3; JP4 F3.
[3:9] 42 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 43 sn Unclean spirits refers to evil spirits.
[6:6] 44 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:54] 45 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 46 tn Grk “wherever they heard he was.”
[6:56] 47 tn Grk “asked that they might touch.”
[7:10] 48 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 49 tc Most
[7:11] 50 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[7:11] 51 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 52 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 53 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[7:12] 54 tn Grk “behold.” 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).
[7:12] 55 tn That is, carried out for burial. This was a funeral procession.
[7:12] 56 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 57 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 59 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] 60 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] 61 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 63 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 64 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 65 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 66 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 67 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 68 tn Or “the deceased.”
[7:15] 69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 70 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 71 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 72 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 73 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 75 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:17] 76 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 77 sn See Luke 4:14 for a similar report.
[7:17] 78 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 80 tn Grk “through the whole of.”
[7:21] 81 tn Grk “In that hour.”
[7:21] 82 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 83 tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:21] 84 tn Or “and bestowed (sight) on.”
[7:22] 85 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 86 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
[7:22] 87 sn The same verb has been translated “inform” in 7:18.
[7:22] 88 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[7:22] 89 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:1] 91 tn Here δέ (de) has not been translated.
[9:1] 92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 93 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 94 tc Some
[9:1] 95 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[5:8] 96 tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.
[5:8] 97 tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.
[5:8] 98 tn Heb “in the province.”
[5:8] 99 tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:8] 100 sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.
