Matius 8:16-17

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ¹  8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ² 

“He took our weaknesses and carried our diseases.” ³ 

Matius 10:7-8

10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, ⁴  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 11:5

11:5 The blind see, the ⁵  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matius 15:30-31

15:30 Then ⁶  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ⁷  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.

Mazmur 103:3

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

who heals all your diseases, ⁸ 

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 ⁹  he healed many who were sick with various diseases and drove out many demons. ¹⁰  But ¹¹  he would not permit the demons to speak, ¹²  because they knew him. ¹³ 

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Lukas 4:40-41

4:40 As the sun was setting, all those who had any relatives ¹⁴  sick with various diseases brought them to Jesus. ¹⁵  He placed ¹⁶  his hands on every one of them and healed them. 4:41 Demons also came out ¹⁷  of many, crying out, ¹⁸  “You are the Son of God!” ¹⁹  But he rebuked ²⁰  them, and would not allow them to speak, ²¹  because they knew that he was the Christ. ²² 

Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ²³  one of those days, while he was teaching, there were Pharisees ²⁴  and teachers of the law ²⁵  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ²⁶  and the power of the Lord was with him ²⁷  to heal.

Lukas 6:17

The Sermon on the Plain

6:17 Then ²⁸  he came down with them and stood on a level place. ²⁹  And a large number ³⁰  of his disciples had gathered ³¹  along with ³²  a vast multitude from all over Judea, from ³³  Jerusalem, ³⁴  and from the seacoast of Tyre ³⁵  and Sidon. ³⁶  They came to hear him and to be healed ³⁷  of their diseases,

Lukas 7:22

7:22 So ³⁸  he answered them, ³⁹  “Go tell ⁴⁰  John what you have seen and heard: ⁴¹  The blind see, the lame walk, lepers are cleansed, the ⁴²  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ⁴³  welcomed them, spoke to them about the kingdom of God, ⁴⁴  and cured those who needed healing. ⁴⁵ 

Lukas 10:9

10:9 Heal ⁴⁶  the sick in that town ⁴⁷  and say to them, ‘The kingdom of God ⁴⁸  has come upon ⁴⁹  you!’

Kisah Para Rasul 5:15-16

5:15 Thus ⁵⁰  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 ⁵¹  also came together, bringing the sick and those troubled by unclean spirits. ⁵²  They ⁵³  were all ⁵⁴  being healed.

[8:16]  ¹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[8:17]  ² tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ³ sn A quotation from Isa 53:4.

[10:8]  ⁴ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[11:5]  ⁵ 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.

[15:30]  ⁶ tn Here καί (kai) has been translated as “Then.”

[15:30]  ⁷ tn Here καί (kai) has not been translated.

[103:3]  ⁸ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[1:34]  ⁹ 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]  ¹⁰ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ¹² 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]  ¹³ 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.

[4:40]  ¹⁴ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁶ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ¹⁷ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁸ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁹ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ²⁰ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ²¹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[5:17]  ²³ tn Grk “And it happened that on.” 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.

[5:17]  ²⁴ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ²⁵ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ²⁶ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ²⁷ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[6:17]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁹ 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]  ³⁰ tn Grk “large crowd.”

[6:17]  ³¹ 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]  ³² tn Grk “and.”

[6:17]  ³³ 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]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ³⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ³⁶ 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]  ³⁷ 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.

[7:22]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ³⁹ 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]  ⁴⁰ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁴¹ 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]  ⁴² 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.

[9:11]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ⁴⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ⁴⁵ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[10:9]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ⁴⁷ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁴⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ⁴⁹ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[5:15]  ⁵⁰ 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]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁵² sn Unclean spirits refers to evil spirits.

[5:16]  ⁵³ 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]  ⁵⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.