Lukas 5:12
Konteks5:12 While 1 Jesus 2 was in one of the towns, 3 a man came 4 to him who was covered with 5 leprosy. 6 When 7 he saw Jesus, he bowed down with his face to the ground 8 and begged him, 9 “Lord, if 10 you are willing, you can make me clean.”
Lukas 18:13
Konteks18:13 The tax collector, however, stood 11 far off and would not even look up 12 to heaven, but beat his breast and said, ‘God, be merciful 13 to me, sinner that I am!’ 14
Imamat 13:45-46
Konteks13:45 “As for the diseased person who has the infection, 15 his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, 16 and he must call out ‘Unclean! Unclean!’ 13:46 The whole time he has the infection 17 he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.
Bilangan 5:2-3
Konteks5:2 “Command the Israelites to expel 18 from the camp every leper, 19 everyone who has a discharge, 20 and whoever becomes defiled by a corpse. 21 5:3 You must expel both men and women; you must put them outside the camp, so that 22 they will not defile their camps, among which I live.”
Bilangan 12:14
Konteks12:14 The Lord said to Moses, “If her father had only spit 23 in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”
Bilangan 12:2
Konteks12:2 They 24 said, “Has the Lord only 25 spoken through Moses? Has he not also spoken through us?” 26 And the Lord heard it. 27
Kisah Para Rasul 5:27
Konteks5:27 When they had brought them, they stood them before the council, 28 and the high priest questioned 29 them,
Kisah Para Rasul 7:3
Konteks7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 30
Kisah Para Rasul 7:2
Konteks7:2 So he replied, 31 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 32 Abraham when he was in Mesopotamia, before he settled in Haran,
Kisah Para Rasul 26:20-21
Konteks26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 33 and to the Gentiles, that they should repent and turn to God, 34 performing deeds consistent with 35 repentance. 26:21 For this reason the Jews seized me in the temple courts 36 and were trying to kill me.
[5:12] 1 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] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 4 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] 5 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 6 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] 7 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] 8 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 9 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 10 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[18:13] 11 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 12 tn Grk “even lift up his eyes” (an idiom).
[18:13] 13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 14 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[13:45] 15 tn Heb “And the diseased one who in him is the infection.”
[13:45] 16 tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).
[13:46] 17 tn Heb “All the days which the infection is in him.”
[5:2] 18 tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).
[5:2] 19 sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760
[5:2] 20 sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.
[5:2] 21 tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).
[5:3] 22 tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.
[12:14] 23 tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.
[12:2] 24 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
[12:2] 25 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 26 tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.
[12:2] sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
[12:2] 27 sn The statement is striking. Obviously the
[5:27] 28 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 29 tn Or “interrogated,” “asked.”
[7:3] 30 sn A quotation from Gen 12:1.
[7:2] 32 tn Or “ancestor”; Grk “father.”
[26:20] 33 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”
[26:20] 34 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
[26:20] 35 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
[26:21] 36 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.