Luke 5:12

Healing a Leper

5:12 While ¹  Jesus ²  was in one of the towns, ³  a man came ⁴  to him who was covered with ⁵  leprosy. ⁶  When ⁷  he saw Jesus, he bowed down with his face to the ground ⁸  and begged him, ⁹  “Lord, if ¹⁰  you are willing, you can make me clean.”

Luke 7:22

7:22 So ¹¹  he answered them, ¹²  “Go tell ¹³  John what you have seen and heard: ¹⁴  The blind see, the lame walk, lepers are cleansed, the ¹⁵  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 8:29

8:29 For Jesus ¹⁶  had started commanding ¹⁷  the evil ¹⁸  spirit to come out of the man. (For it had seized him many times, so ¹⁹  he would be bound with chains and shackles ²⁰  and kept under guard. But ²¹  he would break the restraints and be driven by the demon into deserted ²²  places.) ²³ 

Luke 10:22

10:22 All things have been given to me by my Father. ²⁴  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²⁵  to reveal him.”

[5:12]  ¹ tn Grk “And it happened that while.” 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.

[5:12]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ³ tn Or “cities.”

[5:12]  ⁴ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁵ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁶ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁷ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁸ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁰ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[7:22]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹² 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]  ¹³ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹⁴ 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]  ¹⁵ 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.

[8:29]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ²³ tn Grk “unclean.”

[8:29]  ²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁸ sn This is a parenthetical, explanatory comment by the author.

[10:22]  ³¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ³² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.