Matthew 4:24

4:24 So a report about him spread throughout Syria. People ¹  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ²  paralytics, and those possessed by demons, ³  and he healed them.

Matthew 8:16

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. ⁴ 

Mark 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Mark 2:1-3

Healing and Forgiving a Paralytic

2:1 Now ⁵  after some days, when he returned to Capernaum, ⁶  the news spread ⁷  that he was at home. 2:2 So many gathered that there was no longer any room, not even by ⁸  the door, and he preached the word to them. 2:3 Some people ⁹  came bringing to him a paralytic, carried by four of them. ¹⁰ 

Luke 5:18-19

5:18 Just then ¹¹  some men showed up, carrying a paralyzed man ¹²  on a stretcher. ¹³  They ¹⁴  were trying to bring him in and place him before Jesus. ¹⁵  5:19 But ¹⁶  since they found ¹⁷  no way to carry him in because of the crowd, they went up on the roof ¹⁸  and let him down on the stretcher ¹⁹  through the roof tiles ²⁰  right ²¹  in front of Jesus. ²² 

Acts 5:15-16

5:15 Thus ²³  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 ²⁴  also came together, bringing the sick and those troubled by unclean spirits. ²⁵  They ²⁶  were all ²⁷  being healed.

Acts 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ²⁸  were brought ²⁹  to the sick, their diseases left them and the evil spirits went out of them. ³⁰ 

[4:24]  ¹ 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]  ² 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]  ³ 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.

[8:16]  ⁴ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[2:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  ⁷ tn Grk “it was heard.”

[2:2]  ⁸ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[2:3]  ⁹ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ¹⁰ tn The redundancy in this verse is characteristic of the author’s rougher style.

[5:18]  ¹¹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ¹² tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ¹³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ¹⁴ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ¹⁷ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁸ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹⁹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ²⁰ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ²¹ tn Grk “in the midst.”

[5:19]  ²² sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:15]  ²³ 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]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ²⁵ sn Unclean spirits refers to evil spirits.

[5:16]  ²⁶ 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]  ²⁷ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[19:12]  ²⁸ tn Or “skin” (the outer surface of the body).

[19:12]  ²⁹ 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]  ³⁰ tn The words “of them” are not in the Greek text, but are implied.