Matthew 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.

Matthew 11:1

11:1 When ⁶  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matthew 11:5

11:5 The blind see, the ⁷  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Mark 1:32-39

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 ⁸  he healed many who were sick with various diseases and drove out many demons. ⁹  But ¹⁰  he would not permit the demons to speak, ¹¹  because they knew him. ¹² 

Praying and Preaching

1:35 Then ¹³  Jesus ¹⁴  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ¹⁵  1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, ¹⁶  “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.” ¹⁷  1:39 So ¹⁸  he went into all of Galilee preaching in their synagogues ¹⁹  and casting out demons.

Mark 6:6

6:6 And he was amazed because of their unbelief. Then ²⁰  he went around among the villages and taught.

Mark 6:56

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.

Luke 4:43-44

4:43 But Jesus ²²  said to them, “I must ²³  proclaim the good news of the kingdom ²⁴  of God to the other towns ²⁵  too, for that is what I was sent ²⁶  to do.” ²⁷  4:44 So ²⁸  he continued to preach in the synagogues of Judea. ²⁹ 

Luke 13:22

The Narrow Door

13:22 Then ³⁰  Jesus ³¹  traveled throughout ³²  towns ³³  and villages, teaching and making his way toward ³⁴  Jerusalem. ³⁵ 

Acts 2:22

2:22 “Men of Israel, ³⁶  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ³⁷  wonders, and miraculous signs ³⁸  that God performed among you through him, just as you yourselves know –

Acts 10:38

10:38 with respect to Jesus from Nazareth, ³⁹  that ⁴⁰  God anointed him with the Holy Spirit and with power. He ⁴¹  went around doing good and healing all who were oppressed by the devil, ⁴²  because God was with him. ⁴³ 

[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.

[11:1]  ⁶ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[11:5]  ⁷ 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.

[1:34]  ⁸ 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]  ⁹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ¹¹ 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]  ¹² 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.

[1:35]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ¹⁵ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[1:38]  ¹⁶ tn Grk “And he said to them.”

[1:38]  ¹⁷ tn Grk “Because for this purpose I have come forth.”

[1:39]  ¹⁸ 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]  ¹⁹ sn See the note on synagogue in 1:21.

[6:6]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[4:43]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²³ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²⁴ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ²⁵ tn Or “cities.”

[4:43]  ²⁶ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁷ tn Grk “because for this purpose I was sent.”

[4:44]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ²⁹ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[13:22]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ³² tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ³³ tn Or “cities.”

[13:22]  ³⁴ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:22]  ³⁶ 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]  ³⁷ tn Or “miraculous deeds.”

[2:22]  ³⁸ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[10:38]  ³⁹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁴⁰ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁴¹ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁴² tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁴³ sn See Acts 7:9.