Lukas 17:14-17

17:14 When ¹  he saw them he said, “Go ²  and show yourselves to the priests.” ³  And ⁴  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ⁵  God with a loud voice. 17:16 He ⁶  fell with his face to the ground ⁷  at Jesus’ feet and thanked him. ⁸  (Now ⁹  he was a Samaritan.) ¹⁰  17:17 Then ¹¹  Jesus said, ¹²  “Were ¹³  not ten cleansed? Where are the other ¹⁴  nine?

Lukas 18:43

18:43 And immediately he regained ¹⁵  his sight and followed Jesus, ¹⁶  praising ¹⁷  God. When ¹⁸  all the people saw it, they too ¹⁹  gave praise to God.

Mazmur 103:1-5

Psalm 103 ²⁰ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ²¹  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ²² 

103:3 He is the one who forgives all your sins,

who heals all your diseases, ²³ 

103:4 who delivers ²⁴  your life from the Pit, ²⁵ 

who crowns you with his loyal love and compassion,

103:5 who satisfies your life with good things, ²⁶ 

so your youth is renewed like an eagle’s. ²⁷ 

Mazmur 107:20-22

107:20 He sent them an assuring word ²⁸  and healed them;

he rescued them from the pits where they were trapped. ²⁹ 

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³⁰ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ³¹ 

Mazmur 116:16-17

116:16 Yes, Lord! I am indeed your servant;

I am your lowest slave. ³² 

You saved me from death. ³³ 

116:17 I will present a thank offering to you,

and call on the name of the Lord.

[17:14]  ¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ² 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]  ³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴ 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.

[17:15]  ⁵ tn Grk “glorifying God.”

[17:16]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁰ 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]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹² tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ¹³ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ¹⁴ tn The word “other” is implied in the context.

[18:43]  ¹⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹⁹ tn The word “too” has been supplied for stylistic reasons.

[103:1]  ²⁰ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ²¹ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ²² tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[103:3]  ²³ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[103:4]  ²⁴ tn Or “redeems.”

[103:4]  ²⁵ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[103:5]  ²⁶ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

[103:5]  ²⁷ sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

[107:20]  ²⁸ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

[107:20]  ²⁹ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

[107:21]  ³⁰ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ³¹ tn Heb “and let them proclaim his works with a ringing cry.”

[116:16]  ³² tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[116:16]  ³³ tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).