Southern Illinois University Carbondale
OpenSIUC
Honors eses University Honors Program
5-11-2013
Examination of Critical Greek Texts of the New
Testament rough Word Study of erapeuo
Joe Gulick
Follow this and additional works at: hp://opensiuc.lib.siu.edu/uhp_theses
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Recommended Citation
Gulick, Joe, "Examination of Critical Greek Texts of the New Testament rough Word Study of erapeuo" (2013). Honors eses.
Paper 362.
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Examination of Critical Greek Texts of the New Testament
Through Word Study of Therapeuo
Joe Gulick
A thesis submitted to the University Honors Program
in partial fulfillment of the requirements for the
Honors Degree
Southern Illinois University
6 May 2013
2
Introduction
This project will seek to examine the idea of healthcare within the New
Testament of the Bible. The significance that this could potentially hold is to create
connections between a different type of healing, one that mostly relies upon faith
and spiritual ideas, and a more modern convention of healing, which relies more
upon scientific knowledge and research. A word study of the most prevalent Greek
word for healing in the New Testament, therapueo, will help to illuminate the
meanings behind these scriptural examples of healing. Personally, this project will
seek to combine two very different aspects of my academics here at SIU- my major
in Physiology and future career as a physician assistant, and my minor in Ancient
Greek. Moreover, it will seek to combine two aspects of my outlook on healing- my
personal faith and belief in miraculous healing, and my scientific knowledge and
understanding.
Five passages that included verses surrounding occurrences of therapeuo
were selected to be translated. Four of these passages were from the book of Luke
and the fifth was from Acts. These were chosen partly because of their variation,
since they contain a variety of records of different healings in different places. They
were also chosen for their similarities, as Luke was the author of each of these
passages. Selecting one author eliminated the variable of different writing styles and
word usage. Luke was chosen as the author not only because there were many
occurrences of therapeuo in his works, but also because he was considered to be the
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physician of the gospel authors. Therefore, there seemed to be a gr
attention and reference to these healings and others in texts he authored.
The following report consists of two parts. The first will discuss the word
study conducted on
therapeuo
the por
tions of the translated passages that stood out regarding healing.
Part A-
Therapeuo, the Most Common
The main Greek word for “to heal” in the New Testament is
definition of this word is actually broader than this te
heal, cure, and restore to health, or it can also mean to serve or worship.
to the Strong’s concordance, its Strong Number is 2323. Thi
used to look up the different occurrences of
42 times in the New Testament.
Figure 1. Translations of Therapeuo in
Greek New Testament
physician of the gospel authors. Therefore, there seemed to be a gr
eat deal of more
attention and reference to these healings and others in texts he authored.
The following report consists of two parts. The first will discuss the word
therapeuo
exclusively, and the second will expand on some of
tions of the translated passages that stood out regarding healing.
Therapeuo, the Most Common
Greek Word for Healing
The main Greek word for “to heal” in the New Testament is
therapeuo
definition of this word is actually broader than this te
rm, though. It can mean to
heal, cure, and restore to health, or it can also mean to serve or worship.
to the Strong’s concordance, its Strong Number is 2323. Thi
s
reference number
used to look up the different occurrences of
therapeuo. Therapeuo
is used
42 times in the New Testament.
Figure 1. Translations of Therapeuo in
Greek New Testament
Healed
Heal
Cured
Healing
Cure
Worshipped
eat deal of more
attention and reference to these healings and others in texts he authored.
The following report consists of two parts. The first will discuss the word
exclusively, and the second will expand on some of
tions of the translated passages that stood out regarding healing.
Greek Word for Healing
therapeuo
. The
rm, though. It can mean to
heal, cure, and restore to health, or it can also mean to serve or worship.
According
reference number
was
is used
a total of
Figure 1. Translations of Therapeuo in
Healed
Cured
Healing
Worshipped
4
As can be seen by Figure 1, it is translated 25 times as “healed,” 10 times as
“heal,” 3 times as “cured,” 3 times as “healing,” 2 times as
“worshipped.”
Of these occurrences, most of them appear in Mark and Luke.
Figure 2 shows the frequency of
once is it mentioned in Paul, which seems
mentions of healings within the other go
great disparity between John and the other “synoptic” gospels. There are a great
number of differences in the book of John compared to the other gospels, including
language used, content both added and omitted, and ev
Appendix A contains a summary of each verse that contains
entire New Testament. These were categorized by the function of
Figure 2. References of Therapeuo by
As can be seen by Figure 1, it is translated 25 times as “healed,” 10 times as
“heal,” 3 times as “cured,” 3 times as “healing,” 2 times as
“cure,” and once as
Of these occurrences, most of them appear in Mark and Luke.
Figure 2 shows the frequency of
therapeuo
in each book in graph form. Only
once is it mentioned in Paul, which seems
peculiar since there are a lot more
mentions of healings within the other go
spels. This demonstrates, however, the
great disparity between John and the other “synoptic” gospels. There are a great
number of differences in the book of John compared to the other gospels, including
language used, content both added and omitted, and ev
en the
writing voice
Appendix A contains a summary of each verse that contains
therapeuo
entire New Testament. These were categorized by the function of
therapeuo
Figure 2. References of Therapeuo by
Book
As can be seen by Figure 1, it is translated 25 times as “healed,” 10 times as
“cure,” and once as
Of these occurrences, most of them appear in Mark and Luke.
in each book in graph form. Only
peculiar since there are a lot more
spels. This demonstrates, however, the
great disparity between John and the other “synoptic” gospels. There are a great
number of differences in the book of John compared to the other gospels, including
writing voice
1
.
therapeuo
in the
therapeuo
in each
Figure 2. References of Therapeuo by
Matthew
Mark
Luke
John
Acts
Revelation
5
instance: either as a
n indirect
healing being given or instruction to heal,
was organized and is located in Figure 3.
The ‘r
eferences to healing
not actually being completed at
categories. For example, Mark 3:2 speaks about an instance (which is recounted in
Luke as well) in which the religious leaders at the time were trying to see if Jesus
had healed on the Sabbath in order to
against the Jewish law at the time). This is not a direct healing, but merely a
reference to healing. The manner of
though, so it contains a great variety of types of
Figure 3. Functions of Therapeuo in
Greek New Testament
n indirect
reference to healing, as “worshipped,” as
the power of
healing being given or instruction to heal,
or as an actual act of healing.
This data
was organized and is located in Figure 3.
eferences to healing
’
category includes any mention of healing that was
not actually being completed at
the time, or one that did
not fall under the other
categories. For example, Mark 3:2 speaks about an instance (which is recounted in
Luke as well) in which the religious leaders at the time were trying to see if Jesus
had healed on the Sabbath in order to
accuse him of breaking the law (as this was
against the Jewish law at the time). This is not a direct healing, but merely a
reference to healing. The manner of
this category is somewhat over-
encompassing,
though, so it contains a great variety of types of
verses.
Figure 3. Functions of Therapeuo in
Greek New Testament
As "worshipped"
Reference to healing
Giving
power/instructing
disciples to heal
Jesus
Act
of Healing
the power of
This data
category includes any mention of healing that was
not fall under the other
categories. For example, Mark 3:2 speaks about an instance (which is recounted in
Luke as well) in which the religious leaders at the time were trying to see if Jesus
accuse him of breaking the law (as this was
against the Jewish law at the time). This is not a direct healing, but merely a
encompassing,
Figure 3. Functions of Therapeuo in
As "worshipped"
Reference to healing
power/instructing
disciples to heal
of Healing
6
The alternative definition to “heal” of therapeuo only occurs once in the New
Testament and is thus worth investigating. It appears in Acts 17:25-
Neither is worshipped with men’s hands, as though he needed any thing,
seeing he giveth to all life, and breath, and all things.
In this context, Paul is speaking on Mars’ hill to the Athenians, saying that
God, who made everything, does not need to be worshipped (therapeuo). Paul is also
addressing a superstition that the Athenians had about other gods. It seems stark in
contrast to every other single use of therapeuo in the New Testament; however, it is
interesting to note that he says they are worshipping with their hands, since
therapeuo appears with laying of hands and touching many times, as discussed later.
Other than this small similarity, though, this usage is uncharacteristic compared to
the others.
The power of healing and instruction to heal category was used to describe
one particular account, which is repeated in multiple gospels, when Jesus is
instructing and endowing his disciples with the power to heal. One place this is
described is in Luke 9:1,2-
And after assembling the twelve, he gave them power of ability and power of
choice against every demon and to heal sicknesses, and he appointed them to herald
the royal power of God and heal infirmities,
As can be seen from these verses, therapeuo is used here not as an act of
healing or really as a reference to healing, but just as a command to the disciples.
Jesus gave them two types of power, which are distinguished later in this report, and
instructed them to use this to heal people.
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When used as an act of healing, the category was further divided to include
the person or persons doing the act of healing. It can be seen that Jesus was the high
majority, healing (therapeuo) 19 times, followed then by the apostles with an
occurance of three times, and finally one instance of Paul healing. Although Jesus
does the most healing, it must be remembered that the subject matter of the gospels
is based upon him and his life. Therefore, we would expect to see more instances
about him in general, including healings performed by him. The fact that other
people are cited as healing, however, shows us that it was not just Jesus who was
capable of healing, and that therapeuo could be used to define these healings as well.
The therapeuo acts of healing have several things in common. First, they are
usually miraculous and instantaneous. There are not any instances of a prolonged
healing, or any language that indicates so. Second, the healings happen to a variety
of people, from a variety of healers. Both Jesus and his disciples are healing many
people from all over the area. In fact, many of the healings associated with therapeuo
are referencing the treatment of great masses of people. Finally, therapeuo
references the correction of a variety of sicknesses and infirmities. Some of these are
generalized, while some are more specified. Many of these afflictions are physical
ailments like blindness, leprosy, and even hemorrhage; but there is also an
abundance of healings that involve casting out unclean spirits, as well as problems
of the mind. There seems to be then, a sense of generalized healing associated with
therapeuo. Since there are no major trends or blatant discriminations for the types
of healing this word is associated with, it can be determined from this word study
that therapeuo is a broad term that can apply to many different cases of healing.
8
Part B- Beyond Therapeuo
Although this project started as just a word study, more than just therapeuo
stood out in the passages that were translated thoroughly. Thus, I will expand not
only upon the word study of therapeuo, but also upon some of the unique language
discovered from the more intensive translations from the chosen passages.
Appendix B contains these passages in full translation, as well as summaries of each
passage beforehand.
Therapeuo vs. Iaomai
The other main word used for “heal” is iaomai (Strong’s Number 2390).
Iaomai is used only 26 times, and is translated 16 times as “healed,” 2 times as
“healing,” 2 times as “perform healing,” 4 times as “heal,” and once as “curing.”
The apparent distinction, without having examined iaomai as thoroughly as
therapeuo, seems to be subtle. The definition of iaomai does not contain another
meaning of “service” or “worship,” but can mean “to free from errors and sins or
bring about salvation.” The passages within the New Testament, however, do not
show any immediate distinctions between these words for healing. Within the text
that was translated thoroughly, iaomai can be seen several times, one such example
being in Luke 8:47-
And the woman, seeing that she did not escape his notice, trembling, came and
fell forward to him, and she proclaimed in front of all of the people for what
reason and through which cause she fastened to him that she was cured
immediately.
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Here, we see no major distinction from the type of healing that occurs in the
instances of therapeuo. Most of the cases are exactly like this excerpt, indicating that
there probably is not a large difference between therapeuo and iaomai in the New
Testament Greek.
Although many of these instances show no large distinction between the two
different words for “heal,” Acts 9:34 contains the alternate use of iaomai-
And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and
make thy bed. And he arose immediately.
Here, iaomai is translated as “to make whole,” explaining a possible
distinction between this word and therapeuo. While it seems to still be referring to a
healing, it indicates that this type of healing involves repairing or returning
someone to a more complete state. If we examine this definition in light of the less
common definition for therapeuo (to serve or worship), which is also only found
once in the New Testament, there seems to be a faint, yet recognizable, difference
between the two words. Perhaps iaomai refers to a type of healing that is more
restorative, while therapeuo refers to healings done out of service to God.
Nonetheless, the majority of translations seems to show the same basic idea of
healing, used in a variety of contexts. Further research into the uses of iaomai could
elucidate a greater distinction and meaning of the uses of each word for healing.
Other Words for Healing
While the two main words for healing can be studied and analyzed, there are
a vast amount of other types of healings in the New Testament that do not contain
such a word at all. For instance, many times lepers are described as being “cleansed”
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of their disease, a completely different word. Furthermore, there are instances that
are less literal and more metaphorical in their references to healing. For example,
Jesus was said to have “rebuked” the fever of Simon’s mother-in-law in the passage
from Luke 4:31-43. This indicates that she was healed of the fever, but not in a
concrete way as with therapeuo or iaomai.
More abstract language such as this must be taken into account for the full
picture of healing in the New Testament. While the word study of therapeuo and
even the possible study of iaomai can show significance in the types of healings in
the cases in which they are present, these more figurative instances of healing
should also be identified and analyzed in order to achieve a better idea of all of the
healings in the New Testament.
The Power to Heal
In some of the passages translated, the power to heal was described in
different ways. In these verses, and in others not directly translated in this study,
there is a distinction placed upon different types of power. Luke 4:36 is one of the
verses in the translation that shows this clearly.
And it was a wonder to all, and they talked to one another, saying, “What doctrine is
this, that in the power of choice and the power of ability commands the unclean
spirits and they go away?”
I decided to translate the phrases as “power of choice” and “power of ability”
here, although they correspond to only one word each. This was because they both
mean the same thing in English- “power.” Since both words are used, however, there
is a special emphasis on the subtle differences of their meanings. If it was important
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enough for the author to take the time to say “power” twice, there must be some
extra meaning in each that would clarify the power being discussed for the reader.
The first word used here for power is exousia. This is defined as the power of
authority. It has been translated also as authority, charge, control, domain, liberty,
rights, and more still. Another helpful definition that provides some distinction is
“the ability or strength with which one is endued, which he either possesses or
exercises.”
The second word for power is dunamis. This is the power of ability. It has
been translated as ability, mighty, miracle, miraculous power, power, and strength.
It indicates a certain amount of inherent power, or power residing in a thing by
virtue of its nature.
These definitions provide a better idea for separation of the two types of
power that was discussed in these verses. Exousia is the power of authority over
something else, that can be exercised and used. Dunamis, on the other hand, is the
strength or ability to do something. So Jesus both had the ability to heal (dunamis),
as well as the authority to use it (exousia).
This concept is considered again when Jesus gives the apostles both types of
power to heal in Luke 9:1-
And after assembling the 12, he gave them power of ability and power of choice
against every demon and to heal sicknesses,
He is not only giving them the ability (dunamis) to heal every demon and
sickness, but also the authority (exousia) to use that ability. This distinction here is
to help the reader understand that both types of power were necessary to perform
these types of healings in New Testament times.
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Laying Hands- The Presence of Human Contact
A common theme in the translated sections is the transferring of healing
through touch. Luke 5:13 demonstrates this idea-
And stretching forth his hand, he fastened to him, saying, “I wish to, be
cleansed.” And immediately the leprosy departed from him.
The word for “fastened” here is haptomai. It means “to fasten oneself to, to
adhere to.” This word appears in many times in the New Testament, but is always
translated as “to touch.” For example, Luke 22:51 says-
And Jesus answered and said, Suffer ye thus far. And he touched his ear and
healed him.
This verse and many other similar ones show a strong connection between
touching and healing.
The healer does not have to be the one touching, though. In the case of the
passage from Luke 8:43-48, the woman with the blood disorder touches (haptomai)
the edge of Jesus’ garment and is healed. This shows that the presence of touch can
be significant regardless of the person initiating the contact.
The importance of human contact in these passages can be compared to our
practices of modern medicine. Palpating (a broad term for feeling the patient for an
exam) is used constantly in medicine today. Although this does not carry the same
implication of transferring healing, it is still worth noting. Touch is essential to
perform many of the exams we have today, and diagnosis in modern medicine could
be near impossible without the use of feeling.
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The Necessity of Belief
After translating the five passages and looking at numerous examples of
healing in the New Testament, there seems to be one common necessity- belief. In
each of the circumstances that were described, at least one of the people in the
situation demonstrates belief in the healing before it happens.
In the first passage, Jesus commands a spirit to leave a man, and this happens
immediately. After this, the people watching were filled with wonder and belief in
his healing abilities. This is a common trend in the passages that were translated-
Jesus creates a reputation for healing, it spreads to the surrounding area, and they
come to him to be healed in multitudes. Thus, the belief begins with his acts of
healing, spreads from witnesses to those that were not even present, and then more
healings occur from this new belief on the patients’ behalf. This occurs later in this
same section when he heals many people and they declare him as the Son of God.
Belief is present, starting with Jesus and continuing with healed patients and other
observers. This can be seen in other passages as well, when other multitudes are
coming to be healed by not just Jesus, but also the apostles. Acts 5:11-16 states that
as more people believed in the Lord, people carried out their sick into the streets for
even the chance to be near Peter and the others. This shows a great deal of faith and
believing that the apostles, not just Jesus, could heal them, and that this faith was
necessary for them to be healed in these miraculous ways.
Luke 5:12-15, details how Jesus heals a leper. The leper asks Jesus if he
intends to heal him, and if he has the ability to heal him. Jesus replies in a parallel
manner, indicating that he not only has the ability (dunamis) but also that he wishes
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to do so. This wish indicates that Jesus has faith in the healing, as does the manner of
the question. The word for wishing here is thelo, which means to intend or want to
do something. Thus, Jesus must believe he wants to heal this man, as the leper
acknowledges before the healing occurs, if the healing should take place. As Jesus
intends to heal, it illustrates the belief can be on the part of the healer, not just the
person being healed. It is Jesus’ intent in this case that allows the leper to be
cleansed. In addition, this healing and many others occur with a patient that has
humbled himself before the healer. The leper falls to his feet in respect for Jesus. In a
later passage, a woman does the same. This shows a level of respect, and also, to
some extent, a degree of believing. They have such reverence for Jesus and the
healing power they seek from him, that they are willing to humble themselves in
front of him.
Luke 8:43-48 is probably the clearest example of the necessity of faith for
healing to occur. A woman who had a blood issue for many years and could not be
healed by doctors touches Jesus’ garment. Immediately she is healed, and Jesus
knows that it happened. He announces for her to come forth, and she does so,
proclaiming that she was healed by Jesus. Finally, Jesus clarifies that it was her belief
that saved her. This clearly illustrates that it was not the touching of the garment, or
Jesus himself that did the healing. It was because she believed she would be healed
that this happened.
This interesting facet from these passages could also be applied to the
modern world of medicine. How much does faith and, more generally, a positive
attitude affect the healing process? What are the protocols, if any, to increase the
15
belief of the patient and his or her family by the medical care team? More
specifically, is religion or faith in God helpful in the treatment of a patient?
We have found that faith can be influential in terms of healing, as described
by the placebo effect. In this theory, patients that are given false treatment may still
see improvements due to their belief that they are receiving the treatment. Although
this concept is not new, it certainly illustrates a great deal of the power of believing
one will be healed regardless of the actual treatment given. These ideas should be
further investigated to draw conclusions between the New Testament ideas and
practices of healing and the modern methods of practicing medicine.
Conclusions
The original goal of this project was to do a word study on therapeuo. Once
this was completed, it was analyzed and broken down into its many occurrences and
functions in the New Testament. Although this provided some important
information about this word for healing, more of the significance of this project
probably came from the language trends that were found from the thoroughly
translated passages as a whole, rather than from just the word study. These main
ideas were expanded, and allowed for a greater understanding of the common
factors involved in many healings in the New Testament.
While some of these ideas (casting out spirits, rebuking sickness, miraculous
healing) are not very prevalent in modern scientific medicine, there are still aspects
that remain integrated today. Touching is a very promoted and valuable part of
modern healin, and personal faith and positive attitude have also shown to be
helpful in modern healing.
16
Although a lot of information about New Testament healing was revealed by
this study, it is difficult to achieve an entire perspective about healing in the New
Testament by studying just therapeuo and five passages. Future studies could
expand on this one by further examining iaomai, as well as the many instances of
healing that do not contain any explicit word for healing within them. This, coupled
with further research and examination of modern medical practices could allow for
a more complete vision of healing in the New Testament Greek and how it is or is
not applicable today.
17
Appendix A. Summary of Each Usage of Therapeuo in the Greek New Testament
Matthew
1 4:23- Healed all manner of sickness and disease in Galilee.
2 4:24- Healed those with palsy, unclean spirits, lunatic, divers diseases and
torments in Syria.
3 8:7- Intends to heal centurion’s servant who has palsy (belief healing)
4 8:16- Many came to him, cast out spirits with his word, healing all that were
sick.
5 9:35- Went all about in synagogues, teaching and healing all that were sick.
6 10:1- Called the 12 apostles and gives them power to heal all manner of
diseases (nosos) and sickness (asthenia).
7 10:8- Commands the apostles to heal the sick, cleanse lepers, and cast out
devils.
8 12:10- Pharisees ask Jesus if it was lawful to heal a man with withered hands
on the Sabbath (hoping to accuse Jesus).
9 12:15- Multitudes followed him, he healed them all.
10 12:22- Heals blind and dumb man with a devil spirit.
11 14:14- Finds multitude and is moved with compassion; heals their sick.
12 15:30- Multitudes came to him- blind, lame, dumb, maimed, and cast them
down at his feet, and he healed them.
13 17:16- Disciples could not heal man’s son who was lunatic.
14 17:18- Rebuked devil and it departed from the man’s son. The child was
healed that very hour.
18
15 19:2- Multitude followed him and he healed them, along the coasts of Jordan.
Mark
16 1:34- Healed many sick of divers diseases and cast out many devils; suffered
the devils not to speak because they knew him.
17 3:2- Pharisees watching to see if Jesus would heal man with withered hand.
18 3:10- Healed so many that those with diseases pressed upon him to touch
him
19 3:15- Ordaining the twelve to have the power to heal and cast out devils.
20 6:5- Jesus could do no “mighty work here” except a few he laid hands upon
and healed. (next verse indicates he “marveled at their unbelief” in his own
country with his disciples)
21 6:13- Disciples went out, cast out many devils, anointed the sick with oil and
healed them.
Luke
22 4:23- Jesus is offering a proverb to his home synagogue about a physician
healing himself.
23 5:15- Multitude came to hear and be healed by him of their weaknesses.
24 6:7- Pharisees watching to see if he would heal on Sabbath and could accuse
him.
25 6:18- Multitude from Judaea and Jerusalem, Tyre and Sidon, came to hear
and were vexed with unclean spirits and they were healed.
19
26 7:21- Cured many of weaknesses and diseases and of evil spirits; gave sight
to many blind.
27 8:2- Certain women were healed of evil spirits and weaknesses.
28 8:43- Woman with blood issues could not be healed by other physicians
29 9:1- Gave disciples power and authority over all devils and to cure diseases
30 9:6- Disciples went through preaching and healing everywhere.
31 10:9- Instructing disciples to heal the sick in the cities they are in.
32 13:14- Ruler of synagogue is yelling at Jesus for healing on the Sabbath day,
after laying hands on a woman with a spirit of infirmity who was bowed
together.
33 14:3- Jesus speaking with Pharisees about healing on the Sabbath.
John
34 5:10- Referred to a man as “he who was cured,” a man that Jesus cured of his
38 year affliction just before this verse.
Acts
35 4:14- Reference to a man healed, that the religious leaders were beholding as
a miracle.
36 5:16- Multitude from cities around Jerusalem vexed with unclean spirits and
sick, and every one of them was healed.
37 8:7- Unclean spirits cried with a loud voice and came out of many, people
with palsy and leprosy were healed.
20
38 17:25- Therapeuo is used as worshipped in this verse (one and only). This is
Paul speaking on Mars’ hill to the Athenians. He is saying that God, who made
everything, does not need to be worshipped by the hands of men to exist, and
is clarifying a superstition about an “unknown god” to whom the Athenians
built a temple.
39 28:9- On the island of Melita, Paul was healing people with diseases who
came after he healed a man with a fever and bloody flux.
Revelations
40 13:3- Refers to a deadly wound being healed.
41 13:12- Refers to the same deadly wound being healed as verse 3.
Appendix B. Clean English Translations of Five Passages Containing Therapeuo
Luke 4:31-43-
Jesus expels an unclean spirit by commanding it to leave, heals Simon’s mother-in-
law of her fever by standing above her and rebuking it, and letting her go. He then
lays hands upon each one of a multitude of sick people and heals them, and many
demons came forth.
31 And he went down into Capernaum, a city of Galilee. And he was teaching them
on the Sabbath:
32 And they were amazed by his teaching, since his logic/argument was in power.
21
33 And in the gathering was a man having the spirit of an unclean demon, and he
cried out with a great sound,
34 “What is there for us and for you (What do you want with us), Jesus of Nazareth?
Did you come to destroy us? I know who you are, holy one of God.
35 And Jesus reprimanded him, saying, “Be muzzled! (Close your mouth) and come
out of him.” And the demon, being thrown into the middle, came out of him, and did
not harm him at all.
36 And it was a wonder to all, and they talked to one another, saying, “What doctrine
is this, that in the power of choice and the power of ability commands the unclean
spirits and they go away?”
37 And the news about him went about into every place in the surrounding area.
38 And after standing up from the gathering, he entered into the house of Simon.
And Simon’s mother-in-law was being held by a great fiery heat (fever), and they
asked him about her.
39 And having stood above her, he rebuked the fever, and let her go: and instantly
standing up, she served them.
40 And while the sun was setting, all of them, however many they had, being weak
with sicknesses of various sorts, they led them (the sick ones) to him: and he, laying
his hands upon each one of them, healed them.
41 And also demons came forth from many, and they were crying out and saying
that “You are the son of God.” And while reproving them he did not allow them to
speak, since they knew him to be the Christ.
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42 And after it became day, coming out, he was led over into a deserted placed: and
the crowds sought him, and they came to him, and they restrained him, so as not to
let him travel away from them.
43 And he said to them that, “It is necessary that I, as the royal power of God, bring
good news to the other cities, because I was sent for this.”
Luke 5:12-15
A leper falls upon in face and was in need of Jesus, asking him if he intends and is
able, to cleanse him. Jesus says he will, commands him to be cleansed, in a parallel
manner as it was asked of him, and touches (fastens to) him. The leprosy departs
immediately and he is told to share the news with nobody until he shows himself to
a priest and tells him about the cleansing according to the way Moses ascribed into
testimony among them.
12 And it happened that he was in existence in one of the cities and behold(!), (there
was) a man full of leprosy: and seeing Jesus, and falling upon his face, he was in need
of him, saying, “Master, if you intend and are able to cleanse me.”
13 And stretching forth his hand, he fastened to him, saying, “I wish to, be cleansed.”
And immediately the leprosy departed from him.
14 And he transmitted a message to him to tell to nobody, but departing, show
yourself to a priest, and convey about your cleansing according as Moses ascribed
into testimony among them.
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15 And the word about it spread more, and many crowds came together to hear, and
to become healed from their weaknesses.
Luke 8:43-48
A woman has had a blood problem for 12 years and could not be healed, even
though she spent her whole life around doctors. She approaches Jesus from behind
and fastens herself to his garment and that causes her blood problem to stop. Jesus
asks who did it, and realized that power came from him. The woman admits and
falls forward to him, and the cause of the healing was her touching him. Jesus says it
was her belief that saved her.
43 And a woman, being in a flowing of blood (hemorrhage) for 12 years, who
(spending her whole life with physicians) did not have the power to be healed by
anyone.
44 After approaching from behind, fastened herself to the edge of his garment, and
immediately it caused her flowing of blood to stop/stand.
45 And Jesus said, “Who has grabbed me?” And with everyone denying, Peter said,
“Sir, the crowds embrace you and press on all sides.”
46 And Jesus said, “A certain person fastened to me, for I realized power had come
out of me.
47 And the woman, seeing that she did not escape his notice, trembling, came and
fell forward to him, and she proclaimed in front of all of the people for what reason
and through which cause she fastened to him that she was cured immediately.
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48 And he said to her, “Daughter, your belief has saved you: go in peace.”
Luke 9:1-6
Jesus gives the power of ability and choice to his disciples against demons and to
heal sicknesses, and to herald the royal power of God and heal weaknesses. He
instructs them to be humble in their possessions. They then left, bringing news
through villages and healing everywhere. Therapeuo is in this twice, and appears
plural for the first time. (Not just Jesus, but the twelve were all healing people)
1 And after assembling the twelve, he gave them power of ability and power of
choice against every demon and to heal sicknesses,
2 And he appointed them to herald the royal power of God and heal infirmities,
3 And he said to them, “You all, take nothing on the journey, and not rod, nor purse,
nor bread, nor silver, nor to have 2 tunics.
4 And into whatever home you all come into, there wait and thence come from.
5 And however many would not receive you, after leaving this city, shake off the
flying dust from your feet in testimony against them.
6 And leaving, they went bringing good news through villages and healing
everywhere.
Acts 5:11-16
Through the hands of the apostles signs and miracles happened. More believed in
the Lord, so many that the weak and those with unclean spirits were hoping to be
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caught by Peter’s shadow. He assembled a group of people, and all the weak and
possessed were healed.
11 And there became a great fear upon the whole gathering and upon everyone
hearing these things.
12 And through the hands of the apostles there happened many signs and miracles
in the people: and they were with one passion, all together on Solomon’s Porch.
13 And of the remainder, nobody dared to cleave to them, but the people made them
large:
14 And more were added, believing in the Lord, a multitude of men and also of
women,
15 so that even in the streets they carried out the weak and placed them in beds and
couches, so that as Peter came his shadow might enshadow some of them.
16 And he assembled a multitude from cities neighboring Jerusalem, carrying the
weak and those being disturbed by unclean spirits, they all were healed, whoever
they were.
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Acknowledgements
I would like to acknowledge first my honors thesis mentor, Dr. Yasuko Taoka.
Without her I would not have been able to attempt this project on my own, and her
input and guidance has shaped the end product of this thesis, and my experience
with Ancient Greek and Classics in general.
I would also like to thank Lori Merill-Fink for her help with the honors thesis
process, advice on topic ideas, and methods for finding a good mentor and project.
References
1
Leonhard Goppelt, Theology of the New Testament, trans. J. E. Alsup (Grand Rapids:
Eerdmans, 1982), 2:293.
2
Benson H, Epstein MD. The Placebo Effect: A Neglected Asset in the Care of
Patients. JAMA. 1975;232(12):1225-1227.
