Matthew 8:3

8:3 He stretched out his hand and touched ¹  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Numbers 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ²  to the rock before their eyes. It will pour forth ³  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Psalms 33:9

33:9 For he spoke, and it ⁴  came into existence,

he issued the decree, ⁵  and it stood firm.

Psalms 107:20

107:20 He sent them an assuring word ⁶  and healed them;

he rescued them from the pits where they were trapped. ⁷ 

Mark 1:25-27

1:25 But ⁸  Jesus rebuked him: ⁹  “Silence! Come out of him!” ¹⁰  1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Luke 7:7

7:7 That is why ¹¹  I did not presume ¹²  to come to you. Instead, say the word, and my servant must be healed. ¹³ 

¹ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

² tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

³ tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

⁴ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

⁵ tn Heb “he commanded.”

⁶ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

⁷ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

¹⁰ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

¹¹ tn Or “roof; therefore.”

¹² 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.

¹³ 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.