Matthew 9:8

9:8 When ¹  the crowd saw this, they were afraid ²  and honored God who had given such authority to men. ³ 

Psalms 50:15

50:15 Pray to me when you are in trouble! ⁴ 

I will deliver you, and you will honor me!” ⁵ 

Psalms 50:23

50:23 Whoever presents a thank-offering honors me. ⁶ 

To whoever obeys my commands, I will reveal my power to deliver.” ⁷ 

Mark 2:12

2:12 And immediately the man ⁸  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Luke 7:16

7:16 Fear ⁹  seized them all, and they began to glorify ¹⁰  God, saying, “A great prophet ¹¹  has appeared ¹²  among us!” and “God has come to help ¹³  his people!”

Luke 17:15-18

17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁴  God with a loud voice. 17:16 He ¹⁵  fell with his face to the ground ¹⁶  at Jesus’ feet and thanked him. ¹⁷  (Now ¹⁸  he was a Samaritan.) ¹⁹  17:17 Then ²⁰  Jesus said, ²¹  “Were ²²  not ten cleansed? Where are the other ²³  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ²⁴ 

Luke 18:43

18:43 And immediately he regained ²⁵  his sight and followed Jesus, ²⁶  praising ²⁷  God. When ²⁸  all the people saw it, they too ²⁹  gave praise to God.

John 9:24

9:24 Then they summoned ³⁰  the man who used to be blind ³¹  a second time and said to him, “Promise before God to tell the truth. ³²  We know that this man ³³  is a sinner.”

[9:8]  ¹ tn Here δέ (de) has not been translated.

[9:8]  ² tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ³ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[50:15]  ⁴ tn Heb “call [to] me in a day of trouble.”

[50:15]  ⁵ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[50:23]  ⁶ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ⁷ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[2:12]  ⁸ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[7:16]  ⁹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹¹ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹² tn Grk “arisen.”

[7:16]  ¹³ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[17:15]  ¹⁴ tn Grk “glorifying God.”

[17:16]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁶ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁷ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁹ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ²¹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ²² tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ²³ tn The word “other” is implied in the context.

[17:18]  ²⁴ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[18:43]  ²⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²⁷ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ²⁹ tn The word “too” has been supplied for stylistic reasons.

[9:24]  ³⁰ tn Grk “they called.”

[9:24]  ³¹ tn Grk “who was blind.”

[9:24]  ³² tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ³³ tn The phrase “this man” is a reference to Jesus.