Matius 4:23-24

Jesus’ Healing Ministry

4:23 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.

Matius 11:4-5

11:4 Jesus answered them, ⁶  “Go tell John what you hear and see: ⁷  11:5 The blind see, the ⁸  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matius 14:35-36

14:35 When the people ⁹  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if ¹⁰  they could only touch the edge of his cloak, and all who touched it were healed.

Mazmur 103:3

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

who heals all your diseases, ¹¹ 

Yesaya 35:5-6

35:5 Then blind eyes will open,

deaf ears will hear.

35:6 Then the lame will leap like a deer,

the mute tongue will shout for joy;

for water will flow ¹²  in the desert,

streams in the wilderness. ¹³ 

Markus 1:32-34

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So ¹⁴  he healed many who were sick with various diseases and drove out many demons. ¹⁵  But ¹⁶  he would not permit the demons to speak, ¹⁷  because they knew him. ¹⁸ 

Markus 6:54-56

6:54 As they got out of the boat, people immediately recognized Jesus. ¹⁹  6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ²⁰  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 ²¹  they could just touch the edge of his cloak, and all who touched it were healed.

Lukas 6:17-19

The Sermon on the Plain

6:17 Then ²²  he came down with them and stood on a level place. ²³  And a large number ²⁴  of his disciples had gathered ²⁵  along with ²⁶  a vast multitude from all over Judea, from ²⁷  Jerusalem, ²⁸  and from the seacoast of Tyre ²⁹  and Sidon. ³⁰  They came to hear him and to be healed ³¹  of their diseases, 6:18 and those who suffered from ³²  unclean ³³  spirits were cured. 6:19 The ³⁴  whole crowd was trying to touch him, because power ³⁵  was coming out from him and healing them all.

Lukas 7:21-22

7:21 At that very time ³⁶  Jesus ³⁷  cured many people of diseases, sicknesses, ³⁸  and evil spirits, and granted ³⁹  sight to many who were blind. 7:22 So ⁴⁰  he answered them, ⁴¹  “Go tell ⁴²  John what you have seen and heard: ⁴³  The blind see, the lame walk, lepers are cleansed, the ⁴⁴  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁴⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁴⁶  wonders, and miraculous signs ⁴⁷  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 5:15-16

5:15 Thus ⁴⁸  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ⁴⁹  also came together, bringing the sick and those troubled by unclean spirits. ⁵⁰  They ⁵¹  were all ⁵²  being healed.

Kisah Para Rasul 19:11-12

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁵³  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁵⁴  were brought ⁵⁵  to the sick, their diseases left them and the evil spirits went out of them. ⁵⁶ 

[4:23]  ¹ tn Grk “And he.”

[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.

[11:4]  ⁶ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁷ sn What you hear and see. 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.

[11:5]  ⁸ 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. Two other conjunctions are omitted in this series.

[14:35]  ⁹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[14:36]  ¹⁰ tn Grk “asked that they might touch.”

[103:3]  ¹¹ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[35:6]  ¹² tn Heb “burst forth” (so NAB); KJV “break out.”

[35:6]  ¹³ tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”

[1:34]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ¹⁵ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ¹⁷ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ¹⁸ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[6:54]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:55]  ²⁰ tn Grk “wherever they heard he was.”

[6:56]  ²¹ tn Grk “asked that they might touch.”

[6:17]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²³ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ²⁴ tn Grk “large crowd.”

[6:17]  ²⁵ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ²⁶ tn Grk “and.”

[6:17]  ²⁷ tn Grk “and from,” 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.

[6:17]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ³⁰ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ³¹ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  ³² tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ³³ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ³⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ³⁵ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[7:21]  ³⁶ tn Grk “In that hour.”

[7:21]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ³⁸ 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]  ³⁹ tn Or “and bestowed (sight) on.”

[7:22]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁴¹ 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]  ⁴² sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁴³ 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]  ⁴⁴ 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.

[2:22]  ⁴⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁴⁶ tn Or “miraculous deeds.”

[2:22]  ⁴⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[5:15]  ⁴⁸ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁵⁰ sn Unclean spirits refers to evil spirits.

[5:16]  ⁵¹ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁵² sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[19:11]  ⁵³ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁵⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ⁵⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁵⁶ tn The words “of them” are not in the Greek text, but are implied.