Matthew 8:2-4

8:2 And a leper ¹  approached, and bowed low before him, saying, ²  “Lord, if ³  you are willing, you can make me clean.” 8:3 He stretched out his hand and touched ⁴  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁵  but go, show yourself to a priest, and bring the offering ⁶  that Moses commanded, ⁷  as a testimony to them.” ⁸ 

Mark 1:40-44

Cleansing a Leper

1:40 Now ⁹  a leper ¹⁰  came to him and fell to his knees, asking for help. “If ¹¹  you are willing, you can make me clean,” he said. 1:41 Moved with compassion, ¹²  Jesus ¹³  stretched out his hand and touched ¹⁴  him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus ¹⁵  sent the man ¹⁶  away with a very strong warning. 1:44 He told him, ¹⁷  “See that you do not say anything to anyone, ¹⁸  but go, show yourself to a priest, and bring the offering that Moses commanded ¹⁹  for your cleansing, as a testimony to them.” ²⁰ 

Luke 5:12-14

Healing a Leper

5:12 While ²¹  Jesus ²²  was in one of the towns, ²³  a man came ²⁴  to him who was covered with ²⁵  leprosy. ²⁶  When ²⁷  he saw Jesus, he bowed down with his face to the ground ²⁸  and begged him, ²⁹  “Lord, if ³⁰  you are willing, you can make me clean.” 5:13 So ³¹  he stretched out his hand and touched ³²  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ³³  he ordered the man ³⁴  to tell no one, ³⁵  but commanded him, ³⁶  “Go ³⁷  and show yourself to a priest, and bring the offering ³⁸  for your cleansing, as Moses commanded, ³⁹  as a testimony to them.” ⁴⁰ 

Luke 17:14

17:14 When ⁴¹  he saw them he said, “Go ⁴²  and show yourselves to the priests.” ⁴³  And ⁴⁴  as they went along, they were cleansed.

[8:2]  ¹ tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:2]  ² tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[8:3]  ⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:4]  ⁵ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁶ tn Grk “gift.”

[8:4]  ⁷ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ⁸ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[1:40]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ¹⁰ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ¹¹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[1:41]  ¹² tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ¹⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[1:43]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ¹⁶ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:44]  ¹⁷ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ¹⁸ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ¹⁹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ²⁰ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:12]  ²¹ 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]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ²³ tn Or “cities.”

[5:12]  ²⁴ 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]  ²⁵ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ²⁹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ³⁰ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:13]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ³² sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:14]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ³⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ³⁵ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ³⁶ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ³⁷ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ³⁸ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ³⁹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁴⁰ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[17:14]  ⁴¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁴³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴⁴ tn Grk “And it happened that as.” 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.