Lukas 17:17-18

17:17 Then ¹  Jesus said, ²  “Were ³  not ten cleansed? Where are the other ⁴  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁵ 

Lukas 17:2

17:2 It would be better for him to have a millstone ⁶  tied around his neck and be thrown into the sea ⁷  than for him to cause one of these little ones to sin. ⁸ 

Lukas 1:24-26

1:24 After some time ⁹  his wife Elizabeth became pregnant, ¹⁰  and for five months she kept herself in seclusion. ¹¹  She said, ¹²  1:25 “This is what ¹³  the Lord has done for me at the time ¹⁴  when he has been gracious to me, ¹⁵  to take away my disgrace ¹⁶  among people.” ¹⁷ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹⁸  the angel Gabriel ¹⁹  was sent by ²⁰  God to a town of Galilee called Nazareth, ²¹ 

Mazmur 30:1-2

Psalm 30 ²² 

A psalm – a song used at the dedication of the temple; ²³  by David.

30:1 I will praise you, O Lord, for you lifted me up, ²⁴ 

and did not allow my enemies to gloat ²⁵  over me.

30:2 O Lord my God,

I cried out to you and you healed me. ²⁶ 

Mazmur 30:11-12

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ²⁷ 

30:12 So now ²⁸  my heart ²⁹  will sing to you and not be silent;

O Lord my God, I will always ³⁰  give thanks to you.

Mazmur 103:1-4

Psalm 103 ³¹ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ³²  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ³³ 

103:3 He is the one who forgives all your sins,

who heals all your diseases, ³⁴ 

103:4 who delivers ³⁵  your life from the Pit, ³⁶ 

who crowns you with his loyal love and compassion,

Mazmur 107:20-22

107:20 He sent them an assuring word ³⁷  and healed them;

he rescued them from the pits where they were trapped. ³⁸ 

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³⁹ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁴⁰ 

Mazmur 116:12-15

116:12 How can I repay the Lord

for all his acts of kindness to me?

116:13 I will celebrate my deliverance, ⁴¹ 

and call on the name of the Lord.

116:14 I will fulfill my vows to the Lord

before all his people.

116:15 The Lord values

the lives of his faithful followers. ⁴² 

Mazmur 118:18-19

118:18 The Lord severely ⁴³  punished me,

but he did not hand me over to death.

118:19 Open for me the gates of the just king’s temple! ⁴⁴ 

I will enter through them and give thanks to the Lord.

Yesaya 38:19-22

38:19 The living person, the living person, he gives you thanks,

as I do today.

A father tells his sons about your faithfulness.

38:20 The Lord is about to deliver me, ⁴⁵ 

and we will celebrate with music ⁴⁶ 

for the rest of our lives in the Lord’s temple.” ⁴⁷ 

38:21 ⁴⁸  Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.” 38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ⁴⁹  lest anything worse happen to you.”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ⁵⁰ 

[17:17]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ² tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ³ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ⁴ tn The word “other” is implied in the context.

[17:18]  ⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:2]  ⁶ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ⁷ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁸ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[1:24]  ⁹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ¹⁰ tn Or “Elizabeth conceived.”

[1:24]  ¹¹ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ¹² tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ¹³ tn Grk “Thus.”

[1:25]  ¹⁴ tn Grk “in the days.”

[1:25]  ¹⁵ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁶ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁷ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ¹⁸ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ¹⁹ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ²⁰ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ²¹ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[30:1]  ²² sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ²³ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ²⁴ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ²⁵ tn Or “rejoice.”

[30:2]  ²⁶ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[30:11]  ²⁷ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[30:12]  ²⁸ tn Heb “so that”; or “in order that.”

[30:12]  ²⁹ tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.

[30:12]  ³⁰ tn Or “forever.”

[103:1]  ³¹ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ³² tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ³³ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[103:3]  ³⁴ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[103:4]  ³⁵ tn Or “redeems.”

[103:4]  ³⁶ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[107:20]  ³⁷ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

[107:20]  ³⁸ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

[107:21]  ³⁹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ⁴⁰ tn Heb “and let them proclaim his works with a ringing cry.”

[116:13]  ⁴¹ tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the Lord for his deliverance. See v. 17.

[116:15]  ⁴² tn Heb “precious in the eyes of the Lord [is] the death of his godly ones.” The point is not that God delights in or finds satisfaction in the death of his followers! The psalmist, who has been delivered from death, affirms that the life-threatening experiences of God’s followers get God’s attention, just as a precious or rare object would attract someone’s eye. See Ps 72:14 for a similar expression of this belief.

[118:18]  ⁴³ tn The infinitive absolute emphasizes the following verbal idea.

[118:19]  ⁴⁴ tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

[38:20]  ⁴⁵ tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.

[38:20]  ⁴⁶ tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

[38:20]  ⁴⁷ tn Heb “all the days of our lives in the house of the Lord.”

[38:20]  sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.

[38:21]  ⁴⁸ tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.

[5:14]  ⁴⁹ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[9:38]  ⁵⁰ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.