Luk 5:12-16 | RWP | e4.org | Behold ( κα ιδου ). Quite a Hebraistic idiom, this use of κα after εγενετο (almost like οτ ) with ιδου (interjection) and no verb. Full of leprosy ( πληρης λεπρας ). and have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law ( .) curiously treated advanced cases as less unclean than the earlier stages. Fell on his face ( πεσων επ προσωπον ). Second aorist active participle of πιπτω , common verb. has "kneeling" ( γονυπετων ) and "worshipped" ( προσεκυνε ). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" ( θεληις ) of Jesus who at once asserts his will ( θηλω ) and cleanses him. All three likewise mention the touch ( ηψατο , verse ) of Christ's hand on the unclean leper and the instantaneous cure.

‏ Luke 5:12-16

Behold ( κα ιδου ). Quite a Hebraistic idiom, this use of κα after εγενετο (almost like οτ ) with ιδου (interjection) and no verb.

Full of leprosy ( πληρης λεπρας ). Mr 1:40 and Mt 8:2 have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Le 13:12f.) curiously treated advanced cases as less unclean than the earlier stages.

Fell on his face ( πεσων επ προσωπον ). Second aorist active participle of πιπτω, common verb. Mr 1:40 has "kneeling" ( γονυπετων ) and Mt 8:40 "worshipped" ( προσεκυνε ). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" ( θεληις ) of Jesus who at once asserts his will ( θηλω ) and cleanses him. All three likewise mention the touch ( ηψατο, verse 13) of Christ's hand on the unclean leper and the instantaneous cure.

To tell no man ( μηδεν ειπειν ). This is an indirect command after the verb "charged" ( παρηγγειλεν ). But Luke changes (constructio variata) to the direct quotation, a common idiom in Greek and often in Luke (Ac 1:4f.). Here in the direct form he follows Mr 1:43; Mt 8:4. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Le 13:39; 14:2-32).

For a testimony unto them ( εις μαρτυριον αυτοις ). The use of αυτοις (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both Mt 8:4; Lu 5:14 follow Mr 1:44.

So much the more ( μαλλον ). Mr 1:45 has only "much" ( πολλα, many), but Mark tells more about the effect of this disobedience.

Went abroad ( διηρχετο ). Imperfect tense. The fame of Jesus kept going.

Came together ( συνηρχοντο ). Imperfect tense again. The more the report spread, the more the crowds came.

But he withdrew himself in the deserts and prayed ( αυτος δε ην υποχωρων εν ταις ερημοις κα προσευχομενος ). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. Hυποχωρεω (perhaps with the notion of slipping away secretly, υπο- ) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. αναχωρεω (to go back) appears.