John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ¹  Couldn’t he have done something to keep Lazarus ²  from dying?”

John 4:47-49

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ³  to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people ⁴  see signs and wonders you will never believe!” ⁵  4:49 “Sir,” the official said to him, “come down before my child dies.”

John 4:1

Departure From Judea

4:1 Now when Jesus ⁶  knew that the Pharisees ⁷  had heard that he ⁸  was winning ⁹  and baptizing more disciples than John

John 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ¹⁰ 

Psalms 78:19

78:19 They insulted God, saying, ¹¹ 

“Is God really able to give us food ¹²  in the wilderness?

Psalms 78:41

78:41 They again challenged God, ¹³ 

and offended ¹⁴  the Holy One of Israel. ¹⁵ 

Matthew 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Luke 7:6-10

7:6 So ¹⁶  Jesus went with them. When ¹⁷  he was not far from the house, the centurion ¹⁸  sent friends to say to him, “Lord, do not trouble yourself, ¹⁹  for I am not worthy ²⁰  to have you come under my roof. 7:7 That is why ²¹  I did not presume ²²  to come to you. Instead, say the word, and my servant must be healed. ²³  7:8 For I too am a man set under authority, with soldiers under me. ²⁴  I say to this one, ‘Go,’ and he goes, ²⁵  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ²⁶  7:9 When Jesus heard this, he was amazed ²⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ²⁸  7:10 So ²⁹  when those who had been sent returned to the house, they found the slave ³⁰  well.

Luke 7:13-15

7:13 When ³¹  the Lord saw her, he had compassion ³²  for her and said to her, “Do not weep.” ³³  7:14 Then ³⁴  he came up ³⁵  and touched ³⁶  the bier, ³⁷  and those who carried it stood still. He ³⁸  said, “Young man, I say to you, get up!” 7:15 So ³⁹  the dead man ⁴⁰  sat up and began to speak, and Jesus ⁴¹  gave him back ⁴²  to his mother.

Luke 8:49-55

8:49 While he was still speaking, someone from the synagogue ruler’s ⁴³  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ⁴⁴  him, “Do not be afraid; just believe, and she will be healed.” ⁴⁵  8:51 Now when he came to the house, Jesus ⁴⁶  did not let anyone go in with him except Peter, John, ⁴⁷  and James, and the child’s father and mother. 8:52 Now they were all ⁴⁸  wailing and mourning ⁴⁹  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ⁵⁰  of him, because they knew ⁵¹  that she was dead. ⁵²  8:54 But Jesus ⁵³  gently took her by the hand and said, ⁵⁴  “Child, get up.” 8:55 Her ⁵⁵  spirit returned, ⁵⁶  and she got up immediately. Then ⁵⁷  he told them to give her something to eat.

[11:37]  ¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[4:47]  ³ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[4:48]  ⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁵ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[4:1]  ⁶ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁷ sn See the note on Pharisees in 1:24.

[4:1]  ⁸ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁹ tn Grk “was making.”

[17:18]  ¹⁰ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[78:19]  ¹¹ tn Heb “they spoke against God, they said.”

[78:19]  ¹² tn Heb “to arrange a table [for food].”

[78:41]  ¹³ tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.

[78:41]  ¹⁴ tn Or “wounded, hurt.” The verb occurs only here in the OT.

[78:41]  ¹⁵ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[7:6]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁷ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹⁸ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁹ tn Or “do not be bothered.”

[7:6]  ²⁰ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ²¹ tn Or “roof; therefore.”

[7:7]  ²² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ²³ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:8]  ²⁴ tn Grk “having soldiers under me.”

[7:8]  ²⁵ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ²⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ²⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ²⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ³⁰ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:13]  ³¹ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ³² sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ³³ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ³⁵ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ³⁶ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ³⁷ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁴⁰ tn Or “the deceased.”

[7:15]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁴² tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[8:49]  ⁴³ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:50]  ⁴⁴ tn Grk “answered.”

[8:50]  ⁴⁵ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[8:51]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁴⁷ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:52]  ⁴⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁴⁹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ⁵⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁵¹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁵² tn Or “had died.”

[8:54]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁵⁴ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁵⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁵⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.