Luke 17:14

Luke 17:14 in Multiple Translations

Berean Standard Bible BSB

When Jesus saw them, He said, “Go, show yourselves to the priests.” And as they were on their way, they were cleansed.

King James Version KJV

And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.

American Standard Version ASV

And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed.

Bible in Basic English BBE

And when he saw them he said, Go, and let the priests see you. And, while they were going, they were made clean.

Free Bible Version FBV

When Jesus saw them, he said to them, “Go and show yourselves to the priests.” On their way there, they were healed.

Geneva Bible 1599 GNV

And when he saw them, he said vnto them, Goe, shewe your selues vnto the Priestes. And it came to passe, that as they went, they were clensed.

Young's Literal Translation YLT

and having seen [them], he said to them, 'Having gone on, shew yourselves to the priests;' and it came to pass, in their going, they were cleansed,

World English Bible WEB

When he saw them, he said to them, “Go and show yourselves to the priests.” As they went, they were cleansed.

Noah Webster Bible WBS

And when he saw them , he said to them, Go, show yourselves to the priests. And it came to pass, that as they were going, they were cleansed.

Douay-Rheims 1899 DRV

Whom when he saw, he said: Go, shew yourselves to the priests. And it came to pass, as they went, they were made clean.

Translation for Translators T4T

When he saw them, he said to them, “Each of you should go and show yourself to a priest in Jerusalem so that he can see if you are healed.” As they were going there, they were healed.

Plain English Version PEV

Jesus looked at them and said, “All right. Go to the leaders of our Jewish ceremonies and let them look at your skin.” So they started to go to those ceremony leaders, and while they were walking along, they all got better. Their skin was good again.

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Berean Amplified Bible — Luke 17:14

BAB

Word Study

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Luke 17:14 Interlinear (Deep Study)

BIB

GRK και ιδων ειπεν αυτοις πορευθεντες επιδειξατε εαυτους τοις ιερευσιν και εγενετο εν τω υπαγειν αυτους εκαθαρισθησαν

και kai G2532 and Conj

ιδων horaō G3708 to see: see Verb-2AAP-NSM

ειπεν legō G3004 to say Verb-2AAI-3S

αυτοις autos G846 it/s/he Pron-DPM

πορευθεντες poreuō G4198 to travel Verb-AOP-NPM

επιδειξατε epideiknumi G1925 to show/prove Verb-AAM-2P

εαυτους heautou G1438 themself F-2APM

τοις ho G3588 the/this/who Art-DPM

ιερευσιν hiereus G2409 priest Noun-DPM

και kai G2532 and Conj

εγενετο ginomai G1096 to be Verb-2ADI-3S

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSN

υπαγειν hupagō G5217 to go Verb-PAN

αυτους autos G846 it/s/he Pron-APM

εκαθαρισθησαν katharizō G2511 to clean Verb-API-3P

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Greek Word Reference — Luke 17:14

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ιδων horaō G3708 "to see: see" Verb-2AAP-NSM

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

ειπεν legō G3004 "to say" Verb-2AAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

πορευθεντες poreuō G4198 "to travel" Verb-AOP-NPM

To travel means to go from one place to another, as in Matthew 2:20, or to journey through life, as in Luke 13:31.

Definition: πορεύω, (πόρος, a ford, a passage), [in LXX chiefly for הלךְ ;] in cl. (the act. becomes obsolete in late Gk.; see M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), ־ομαι, to go, proceed, go on one's way: with accusative, ὁδόν, Act.8:39; before ἐκεῖθεν, Mat.19:15; ἐντεῦθεν, Luk.13:31; ἀπό, Mat.25:41, Luk.4:42; εἰς, Mat.2:20, Mrk.16:12, Luk.1:39, Jhn.7:35, al; εἰς εἰρήνην (cf. 1Ki.1:17). Luk.7:50; ἐν εἰρήνῃ, Act.16:36; ἐπί, with accusative, Mat.22:9, Act.25:12, al; ἕως, Act.23:23; οὗ, Luk.24:28, 1Co.16:6; πρός, with accusative of person(s), Mat.25:9, Luk.11:5, al.; κατὰ τ. ὁδόν, Act.8:36; διά, with genitive, Mat.12:1, Mrk.9:30; with inf., Luk.2:3, Jhn.14:2; σύν, Luk.7:6, al.; ἵνα, Jhn.11:11; absol., Mat.2:9, Luk.7:8, Jhn.4:50, Act.5:20, al.; ptcp., πορευθείς (on the pass. form of the aor., see M, Pr., 161f.), redundant (as in Heb. and Aram.; V. M, Pr., 231; Dalman, Words, 21), Mat.2:8, Luk.7:22, al. Metaphorical (cf. Soph., O.T., 884; Xen., Cyr., 2, 2, 24, al), __(a) like οἴχομαι in cl., as euphemism for θνήσκω (so הלךְ in Gen.15:2); Luk.22:22 and perh. also 13:33 (see Field, Notes, 66); __(b) in ethical sense (Deu.19:9, Psa.14:2, al; cf. M, Pr., 11.2; Kennedy, Sources, 107): before ἐν, Luk.1:6, 1Pe.4:3, 2Pe.2:19; κατά, with accusative, 2Pe.3:3, Ju 16, 18; with dative (Bl, §38, 3), Act.9:31 14:16, Ju 11; __(with) of disciples or partisans ( Jdg.2:12, 3Ki.11:10, Sir.46:10): before ὀπίσω, with genitive of person(s), Luk.21:8 (cf. δια-, εἰς-, (-μαι), ἐκ- (-μαι), ἐν- (-μαι), ἐπι- (-μαι), παρα- (-μαι), προ-, προσ- (-μαι), συν- (-μαι)). (AS)

Usage: Occurs in 147 NT verses. KJV: --depart, go (away, forth, one's way, up), (make a, take a) journey, walk See also: 1 Corinthians 10:27; Luke 7:6; 1 Peter 3:19.

επιδειξατε epideiknumi G1925 "to show/prove" Verb-AAM-2P

To show or prove something, like exhibiting evidence. In the Bible, it's used in Matthew 16:1 and Acts 9:39 to describe showing signs or proof of God's power.

Definition: ἐπι-δείκνυμι [in LXX: Pro.12:17 (פּוּחַ hi.), Isa.37:26 (בּוֹא hi.), Esp. Jer.59, 2Ma.15:32, al ;] __1. to show, exhibit, display: with accusative and dative, Mat.16:1 22:19 24:1, Luk.17:14. Mid., to display for oneself or as one's own (but cf. El., § 55, 1): Act.9:39. __2. to show, point out, prove: with accusative, Heb.6:17; with accusative and inf., Act.18:28 (cf. MM, Exp., xiv).† (AS)

Usage: Occurs in 9 NT verses. KJV: shew See also: Acts 9:39; Luke 20:24; Hebrews 6:17.

εαυτους heautou G1438 "themself" F-2APM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιερευσιν hiereus G2409 "priest" Noun-DPM

A priest is someone who serves God and leads worship, like in Matthew 8:4 and Acts 14:13. This role can be literal or symbolic, and even applies to Jesus and Christians in Revelation.

Definition: ἱερεύς, -έως, ὁ (ἱερός), [in LXX for כָּהֵן ;] a priest: ἱ. τ. Διός, Act.14:13; of Jewish priests, Mat.8:4 12:4-5, Mrk.1:44 2:26, Luk.1:5 5:14, Jhn.1:19, Heb.8:4, al.; of Christ, Heb.5:6 (LXX) Heb.10:21; of Christians, Rev.1:6 5:10 20:6 (Cremer, 293; on the accusative pl., ἱερεῖς, see Thack., Gr., 147 f.; Bl., § 8, 2) (AS)

Usage: Occurs in 32 NT verses. KJV: (high) priest See also: Acts 4:1; Hebrews 10:21; Hebrews 5:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εγενετο ginomai G1096 "to be" Verb-2ADI-3S

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υπαγειν hupagō G5217 "to go" Verb-PAN

To go or depart is the meaning of this word, used in Matthew 8:3 when Jesus heals a leper and tells him to go show himself to the priests. It means to withdraw or retire from a place or situation.

Definition: ὑπ-άγω [in LXX: Exo.14:21 (הָלַךְ hi.), elsewhere only as seel., Tob.8:21, al. ;] a word of the vulgar language, in Pres. and imperfect only (Bl., § 53, 1). __I. Trans. __1. to lead or bring under, subdue (Hom., Hdt., al.; Ex, l.with). __2. to lead on slowly (Hdt., Xen., al.). __II. Intrans., to go slowly away, withdraw oneself, depart (so less frequently in cl.; Thuc., Eur., al.): absol., Mat.8:32 13:44, Mrk.6:33, Luk.8:42 17:14, Jhn.6:67 8:2 11:44 14:5, 28 18:8; οἱ ἐρχόμενοι κ. οἱ ὑπάγοντες, Mrk.6:31; ὑπῆγον κ. ἐπίστευον, Jhn.12:11; ἵνα ὑπαγῆτε κ. καρπὸν ψέρητε, Jhn.15:16; opposite to ἔρχεσθαι, Jhn.3:8 8:14; imperat., ὕπαγε, Mat.4:10 8:13 20:14, Mrk.2:9 T, Mrk.7:29 10:52; εἰς εἰρήνην (ἐν εἰ.), Mrk.5:34, Jas.2:16; id. prefixed to another imperat. (Bl., § 79, 4), Mat.5:34 8:4 18:15 19:21 21:28 27:65 28:10, Mrk.1:44 10:21 16:7, Jhn.4:16 9:7, Rev.10:8; with καί inserted, Rev.16:1; euphemistically, of death, Mat.26:24, Mrk.14:21; with adv.: ποῦ (which see), Jhn.12:35 14:5 16:5, 1Jn.2:11; ὅπου (which see), Jhn.8:21-22 13:33, 36 14:4 Rev.14:4; ἐκεῖ, Jhn.11:8; with prep.: πρός, Jhn.7:33 13:3 16:5, 10 16:17; εἰς, Mat.9:6 20:4, 7, Mrk.2:11 11:2 14:13, Luk.19:30, Jhn.6:21 7:3 9:11 11:31, Rev.13:10 17:8, 11; εἰς . . . πρός, Mat.26:18, Mrk.5:19; ἐπί, Luk.12:58; μετά, Mat.5:41; ὀπίσω, Mat.16:23, Mrk.8:33; with inf., Jhn.21:3.† (AS)

Usage: Occurs in 77 NT verses. KJV: depart, get hence, go (a-)way See also: 1 John 2:11; Mark 2:11; James 2:16.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

εκαθαρισθησαν katharizō G2511 "to clean" Verb-API-3P

To clean or cleanse something, like when Jesus healed a leper in Matthew 8:3. It can also mean to purify or make something clean morally.

Definition: καθαρίζω (Hellenistic-FlJ, Inscr.-for Attic καθαίρω, which see, on the vulgar -ερ-, Mat.8:3, Mrk.1:42, see Bl., § 6, 1; Thackeray, Gr., 74) [in LXX chiefly for טָהֵר ;] to cleanse, make clean. __1. In physical sense: with accusative of thing(s), figuratively, Mat.23:25-26, Luk.11:39; of disease (leprosy), with accusative of person(s), Mat.8:2-3 10:8 11:5, Mrk.1:40-42 Luk.4:27 5:12-13 7:22 17:14, 17; ἡ λέπρα ἐκαθερίσθη (on the spelling see supr.), Mat.8:3. __2. In ethical sense: τ. καρδίας, Act.15:9 (cf. Sir.38:10); τ. χεῖρας, Jas.4:8; λαὸν ἑαυτῷ, Tit.2:14; τ. ἐκκλησίαν, Eph.5:26; with accusative of person(s) (of thing(s)), before ἀπό (131., § 36, 9; Deiss., BS, 216 f.), 2Co.7:1, Heb.9:14, 1Jn.1:7 Jn 1:9. __3. In ceremonial sense: Mrk.7:19, Act.10:15 11:9, Heb.9:22-23 10:2 (cf. δια-καθαρίζω).† (AS)

Usage: Occurs in 29 NT verses. KJV: (make) clean(-se), purge, purify See also: 1 John 1:7; Luke 7:22; Hebrews 9:14.

Study Notes — Luke 17:14

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Context
Cross References
Luke 17:14 Summary
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Gill's Exposition on Luke 17:14
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Cambridge Bible on Luke 17:14
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Sermons on Luke 17:14

Context — The Ten Lepers

12As He entered one of the villages, He was met by ten lepers. They stood at a distance 13and raised their voices, shouting, “Jesus, Master, have mercy on us!”

14When Jesus saw them, He said, “Go, show yourselves to the priests.” And as they were on their way, they were cleansed.

15When one of them saw that he was healed, he came back, praising God in a loud voice. 16He fell facedown at Jesus’ feet in thanksgiving to Him—and he was a Samaritan.

Cross References

	Reference	Text (BSB)
1	Luke 5:14	“Do not tell anyone,” Jesus instructed him. “But go, show yourself to the priest and present the offering Moses prescribed for your cleansing, as a testimony to them.”
2	Leviticus 13:1–46	Then the LORD said to Moses and Aaron, “When someone has a swelling or rash or bright spot on his skin that could become an infectious skin disease, he must be brought to Aaron the priest or to one of his sons who is a priest. The priest is to examine the infection on his skin, and if the hair in the infection has turned white and the sore appears to be deeper than the skin, it is a skin disease. After the priest examines him, he must pronounce him unclean. If, however, the spot on his skin is white and does not appear to be deeper than the skin, and the hair in it has not turned white, the priest shall isolate the infected person for seven days. On the seventh day the priest is to reexamine him, and if he sees that the infection is unchanged and has not spread on the skin, the priest must isolate him for another seven days. The priest will examine him again on the seventh day, and if the sore has faded and has not spread on the skin, the priest shall pronounce him clean; it is a rash. The person must wash his clothes and be clean. But if the rash spreads further on his skin after he has shown himself to the priest for his cleansing, he must present himself again to the priest. The priest will reexamine him, and if the rash has spread on the skin, the priest must pronounce him unclean; he has a skin disease. When anyone develops a skin disease, he must be brought to the priest. The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling, it is a chronic skin disease and the priest must pronounce him unclean. He need not isolate him, for he is unclean. But if the skin disease breaks out all over his skin so that it covers all the skin of the infected person from head to foot, as far as the priest can see, the priest shall examine him, and if the disease has covered his entire body, he is to pronounce the infected person clean. Since it has all turned white, he is clean. But whenever raw flesh appears on someone, he will be unclean. When the priest sees the raw flesh, he must pronounce him unclean. The raw flesh is unclean; it is a skin disease. But if the raw flesh changes and turns white, he must go to the priest. The priest will reexamine him, and if the infection has turned white, the priest is to pronounce the infected person clean; then he is clean. When a boil appears on someone’s skin and it heals, and a white swelling or a reddish-white spot develops where the boil was, he must present himself to the priest. The priest shall examine it, and if it appears to be beneath the skin and the hair in it has turned white, the priest shall pronounce him unclean; it is a diseased infection that has broken out in the boil. But when the priest examines it, if there is no white hair in it, and it is not beneath the skin and has faded, the priest shall isolate him for seven days. If it spreads any further on the skin, the priest must pronounce him unclean; it is an infection. But if the spot remains unchanged and does not spread, it is only the scar from the boil, and the priest shall pronounce him clean. When there is a burn on someone’s skin and the raw area of the burn becomes reddish-white or white, the priest must examine it. If the hair in the spot has turned white and the spot appears to be deeper than the skin, it is a disease that has broken out in the burn. The priest must pronounce him unclean; it is a diseased infection. But if the priest examines it and there is no white hair in the spot, and it is not beneath the skin but has faded, the priest shall isolate him for seven days. On the seventh day the priest is to reexamine him, and if it has spread further on the skin, the priest must pronounce him unclean; it is a diseased infection. But if the spot is unchanged and has not spread on the skin but has faded, it is a swelling from the burn, and the priest is to pronounce him clean; for it is only the scar from the burn. If a man or woman has an infection on the head or chin, the priest shall examine the infection, and if it appears to be deeper than the skin and the hair in it is yellow and thin, the priest must pronounce him unclean; it is a scaly outbreak, an infectious disease of the head or chin. But if the priest examines the scaly infection and it does not appear to be deeper than the skin, and there is no black hair in it, the priest shall isolate the infected person for seven days. On the seventh day the priest is to reexamine the infection, and if the scaly outbreak has not spread and there is no yellow hair in it, and it does not appear to be deeper than the skin, then the person must shave himself except for the scaly area. Then the priest shall isolate him for another seven days. On the seventh day the priest shall examine the scaly outbreak, and if it has not spread on the skin and does not appear to be deeper than the skin, the priest is to pronounce him clean. He must wash his clothes, and he will be clean. If, however, the scaly outbreak spreads further on the skin after his cleansing, the priest is to examine him, and if the scaly outbreak has spread on the skin, the priest need not look for yellow hair; the person is unclean. If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean. When a man or a woman has white spots on the skin, the priest shall examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; the person is clean. Now if a man loses his hair and is bald, he is still clean. Or if his hairline recedes and he is bald on his forehead, he is still clean. But if there is a reddish-white sore on the bald head or forehead, it is an infectious disease breaking out on it. The priest is to examine him, and if the swelling of the infection on his bald head or forehead is reddish-white like a skin disease, the man is diseased; he is unclean. The priest must pronounce him unclean because of the infection on his head. A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’ As long as he has the infection, he remains unclean. He must live alone in a place outside the camp.
3	2 Kings 5:14	So Naaman went down and dipped himself in the Jordan seven times, according to the word of the man of God, and his flesh was restored and became like that of a little child, and he was clean.
4	Matthew 3:15	“Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him.
5	Matthew 8:3–4	Jesus reached out His hand and touched the man. “I am willing,” He said. “Be clean!” And immediately his leprosy was cleansed. Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”
6	Leviticus 14:1–32	Then the LORD said to Moses, “This is the law for the one afflicted with a skin disease on the day of his cleansing, when he is brought to the priest. The priest is to go outside the camp to examine him, and if the skin disease of the afflicted person has healed, the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed. Then the priest shall command that one of the birds be slaughtered over fresh water in a clay pot. And he is to take the live bird together with the cedar wood, scarlet yarn, and hyssop, and dip them into the blood of the bird that was slaughtered over the fresh water. Seven times he shall sprinkle the one to be cleansed of the skin disease. Then he shall pronounce him clean and release the live bird into the open field. The one being cleansed must wash his clothes, shave off all his hair, and bathe with water; then he will be ceremonially clean. Afterward, he may enter the camp, but he must remain outside his tent for seven days. On the seventh day he must shave off all his hair—his head, his beard, his eyebrows, and the rest of his hair. He must wash his clothes and bathe himself with water, and he will be clean. On the eighth day he is to bring two unblemished male lambs, an unblemished ewe lamb a year old, a grain offering of three-tenths of an ephah of fine flour mixed with olive oil, and one log of olive oil. The priest who performs the cleansing shall present the one to be cleansed, together with these offerings, before the LORD at the entrance to the Tent of Meeting. Then the priest is to take one of the male lambs and present it as a guilt offering, along with the log of olive oil; and he must wave them as a wave offering before the LORD. Then he is to slaughter the lamb in the sanctuary area where the sin offering and burnt offering are slaughtered. Like the sin offering, the guilt offering belongs to the priest; it is most holy. The priest is to take some of the blood from the guilt offering and put it on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. Then the priest shall take some of the log of olive oil, pour it into his left palm, dip his right forefinger into the oil in his left palm, and sprinkle some of the oil with his finger seven times before the LORD. And the priest is to put some of the oil remaining in his palm on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on top of the blood of the guilt offering. The rest of the oil in his palm, the priest is to put on the head of the one to be cleansed, to make atonement for him before the LORD. Then the priest is to sacrifice the sin offering and make atonement for the one to be cleansed from his uncleanness. After that, the priest shall slaughter the burnt offering and offer it on the altar, with the grain offering, to make atonement for him, and he will be clean. If, however, the person is poor and cannot afford these offerings, he is to take one male lamb as a guilt offering to be waved to make atonement for him, along with a tenth of an ephah of fine flour mixed with olive oil for a grain offering, a log of olive oil, and two turtledoves or two young pigeons, whichever he can afford, one to be a sin offering and the other a burnt offering. On the eighth day he is to bring them for his cleansing to the priest at the entrance to the Tent of Meeting before the LORD. The priest shall take the lamb for the guilt offering, along with the log of olive oil, and wave them as a wave offering before the LORD. And after he slaughters the lamb for the guilt offering, the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. Then the priest is to pour some of the oil into his left palm and sprinkle with his right forefinger some of the oil in his left palm seven times before the LORD. The priest shall also put some of the oil in his palm on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot—on the same places as the blood of the guilt offering. The rest of the oil in his palm, the priest is to put on the head of the one to be cleansed, to make atonement for him before the LORD. Then he must sacrifice the turtledoves or young pigeons, whichever he can afford, one as a sin offering and the other as a burnt offering, together with the grain offering. In this way the priest will make atonement before the LORD for the one to be cleansed. This is the law for someone who has a skin disease and cannot afford the cost of his cleansing.”
7	John 11:10	But if anyone walks at night, he will stumble, because he has no light.”
8	Isaiah 65:24	Even before they call, I will answer, and while they are still speaking, I will hear.
9	John 4:50–53	“Go,” said Jesus. “Your son will live.” The man took Jesus at His word and departed. And while he was still on the way, his servants met him with the news that his boy was alive. So he inquired as to the hour when his son had recovered, and they told him, “The fever left him yesterday at the seventh hour. ” Then the father realized that this was the very hour in which Jesus had told him, “Your son will live.” And he and all his household believed.
10	John 2:5	His mother said to the servants, “Do whatever He tells you.”

Luke 17:14 Summary

[This verse shows us that Jesus has the power to heal us, just like He healed the lepers. When Jesus told the lepers to show themselves to the priests, He was asking them to trust in His power and follow His instructions, just like we are called to do in Romans 16:26. As we read in Mark 1:44, Jesus wants us to follow the proper protocol, but He also wants us to trust in Him. By trusting in Jesus and following His instructions, we can experience His healing and restoration in our lives, just like the lepers did.]

Frequently Asked Questions

Why did Jesus tell the lepers to show themselves to the priests before they were healed?

Jesus told the lepers to show themselves to the priests because, according to Leviticus 13:1-14:57, the priests were responsible for determining whether someone was clean or unclean. By sending them to the priests, Jesus was requiring them to follow the proper protocol for being declared clean, as seen in Mark 1:44.

How could the lepers be cleansed on their way to the priests?

The lepers were cleansed on their way to the priests because of their faith in Jesus' power to heal them, as seen in Matthew 9:22. Their obedience to Jesus' command demonstrated their trust in Him, and He honored that faith by healing them.

What can we learn from Jesus' response to the lepers?

We can learn that Jesus values faith and obedience, as seen in John 14:15. By requiring the lepers to take action and show themselves to the priests, Jesus was teaching them to trust in His power and follow His instructions, just as we are called to do in Romans 16:26.

Is this verse related to salvation?

While this verse is specifically about physical healing, it can be seen as a picture of spiritual salvation, as described in Ephesians 2:8-9. Just as the lepers were cleansed from their physical disease, we are cleansed from our spiritual sin through faith in Jesus Christ, as seen in 1 John 1:9.

Reflection Questions

What would it take for me to trust Jesus like the lepers did, and what steps can I take to demonstrate that trust?
How can I apply the principle of obedience to Jesus' commands in my own life, even when it's difficult or unclear?
What are some areas in my life where I need to trust in Jesus' power to heal or restore, and how can I take steps to seek His healing?
In what ways can I, like the lepers, show my gratitude to Jesus for the blessings and healing He has given me?

Gill's Exposition on Luke 17:14

And when he saw [them], he said unto them,.... When upon their loud cry he looked up, and towards them, and saw what a condition they were in, his compassion moved towards them, and he ordered them

Jamieson-Fausset-Brown on Luke 17:14

And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.

Matthew Poole's Commentary on Luke 17:14

It was according to the Divine law, , that the leper in the day of his cleansing should be brought unto the priest, who was to judge whether he was healed, yea or no, and to offer the offering there prescribed. Christ sends them to the priests, partly that he might observe the law which his Father had given in the case, partly that he might have a testimony of this his miraculous operation. We shall observe that our Saviour cured some being at a distance from them, some by the word of his power only, though he were present in the same place, others by touching of them; he certainly chose thus to vary his circumstances, in actions of this nature, to let people know that the healing virtue was inherent in him, and that the proceeding of it from him was not tied to any ceremony used at the doing of the work, which he used or omitted according to his pleasure.

Trapp's Commentary on Luke 17:14

14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. Ver. 14. Go show yourselves unto the priests] As if ye were already cleansed. They did so though they saw no sense for it; and before they came to the priests they were cleansed indeed. Make your "requests known to God with thanksgiving," Philippians 4:6. As who should say, Make account to speed, and be ready with your thanks, as if you had what you ask of God.

Ellicott's Commentary on Luke 17:14

(14) Go shew yourselves unto the priests.—On the meaning and object of this command, see Note on Matthew 8:4. Here, however, it may be noted, there was no accompanying touch as the outward means and pledge of healing, and the command was therefore, in a greater degree than it had been before, a trial and test of faith. It did not necessarily imply a journey to Jerusalem. Any priest in any town was qualified for the function of inspecting and deciding on the completeness of the cure. Suddenly, or by degrees, as they went, the taint of blood disappeared, and their flesh became as it had been in the days of health.

Adam Clarke's Commentary on Luke 17:14

Verse 14. Show yourselves unto the priests.] According to the direction, Leviticus 13:2, c. Leviticus 14:2, c. Our Lord intended that their cure should be received by faith: they depended on his goodness and power and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed. And - as they went] In this spirit of implicit faith; they were cleansed. God highly honours this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.

Cambridge Bible on Luke 17:14

18. There are not found] Ingratitude is one of the most universal and deeply seated of human vices, and our Lord was perfectly familiar with it. But in this instance He was moved by the depth of this thanklessness in so many recipients of so blessed a favour. Hence His sorrowful amazement. He felt as if all His benefits “were falling into a deep silent grave.”“Blow, blow, thou winter wind;Thou art not so unkindAs man’s ingratitude.”save this stranger] Rather, alien, 2 Kings 17:24. See on Luke 10:33. Josephus says that the Samaritans eagerly called themselves ἀλλοεθνεῖς when they wanted to disclaim a consanguinity which might be perilous (Antt. IX. 14, § 3, XI. 8, § 6): but it is almost impossible to suppose that Samaria was swept clean of every inhabitant, and the ethnographical and other affinities of the Samaritans to the Jews seem to shew some mixture of blood, which they themselves claimed at other times (Jos. Antt. xi. 8, § 6; John 4:12).

Barnes' Notes on Luke 17:14

Go show yourselves ... - See the notes at Matthew 8:4. By this command he gave them an implied assurance that they would be healed; for the “design” for which they were to go was to exhibit the

Whedon's Commentary on Luke 17:14

14. Unto the priests—See note on Matthew 8:4. They went—They started before they were healed. They were going to show themselves as cleansed while yet their utter foulness was upon them.

Sermons on Luke 17:14

	Sermon	Description
	A Condition of Divine Blessing by J.R. Miller	J.R. Miller emphasizes the principle that divine strength and blessings are provided in accordance with our daily needs and responsibilities. He explains that God's grace is suffic
	The Test of Love by Mary Wilder Tileston	Mary Wilder Tileston emphasizes the importance of obedience to God's commandments, highlighting that regardless of our feelings or enjoyment, we are called to obey God's will for H
	Jesus Christ Is Lord - Titles His First Followers Gave Him by J. Glyn Owen	In this sermon, the speaker discusses how Jesus gradually entered the lives of those who gathered around Him. The first two disciples to follow Jesus were originally followers of J
	Does Association With Evil Defile? by A.E. Booth	A.E. Booth preaches about the importance of maintaining holiness and purity in the sight of God, drawing lessons from the Old Testament types and prophecies. He emphasizes the need
	Uzziah, King of Judah, or the Danger of Success by Harry Ironside	Harry Ironside delivers a powerful sermon on King Uzziah of Judah, illustrating the peril of success and pride. Uzziah began his reign by seeking the Lord and prospered greatly, bu
	The Little Maid by Carl Armerding	In this sermon, the speaker shares a personal experience from their childhood, highlighting the importance of having evidence and personal encounters with God. They talk about grow
	Elijah and Elisha 08 ~ Keswick Conference 1970 by Harold Wildish	In this sermon, the preacher begins by discussing the story of Naaman the leper from 2 Kings Chapter 5. He emphasizes the importance of each step in Naaman's journey towards healin