Psalms 119:18

119:18 Open ¹  my eyes so I can truly see ² 

the marvelous things in your law!

Isaiah 29:18

29:18 At that time ³  the deaf will be able to hear words read from a scroll,

and the eyes of the blind will be able to see through deep darkness. ⁴ 

Isaiah 35:5

35:5 Then blind eyes will open,

deaf ears will hear.

Matthew 11:5

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

Luke 7:22

7:22 So ⁶  he answered them, ⁷  “Go tell ⁸  John what you have seen and heard: ⁹  The blind see, the lame walk, lepers are cleansed, the ¹⁰  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 7:2

7:2 A centurion ¹¹  there ¹²  had a slave ¹³  who was highly regarded, ¹⁴  but who was sick and at the point of death.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[119:18]  ¹ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

[119:18]  ² tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[29:18]  ³ tn Or “In that day” (KJV).

[29:18]  ⁴ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[11:5]  ⁵ 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.

[7:22]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁷ 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]  ⁸ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁹ 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]  ¹⁰ 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.

[7:2]  ¹¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ¹² tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹⁴ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.