Matthew 9:24-25

9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. ¹  9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Luke 7:14-16

7:14 Then ²  he came up ³  and touched ⁴  the bier, ⁵  and those who carried it stood still. He ⁶  said, “Young man, I say to you, get up!” 7:15 So ⁷  the dead man ⁸  sat up and began to speak, and Jesus ⁹  gave him back ¹⁰  to his mother. 7:16 Fear ¹¹  seized them all, and they began to glorify ¹²  God, saying, “A great prophet ¹³  has appeared ¹⁴  among us!” and “God has come to help ¹⁵  his people!”

Luke 7:22

7:22 So ¹⁶  he answered them, ¹⁷  “Go tell ¹⁸  John what you have seen and heard: ¹⁹  The blind see, the lame walk, lepers are cleansed, the ²⁰  deaf hear, the dead are raised, the poor have good news proclaimed to them.

John 11:43-44

11:43 When ²¹  he had said this, he shouted in a loud voice, ²²  “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ²³  and a cloth wrapped around his face. ²⁴  Jesus said to them, “Unwrap him ²⁵  and let him go.”

¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴ 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).

⁵ 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.

⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

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

⁸ tn Or “the deceased.”

⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

¹¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

¹² tn This imperfect verb has been translated as an ingressive imperfect.

¹³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

¹⁴ tn Grk “arisen.”

¹⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

¹⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

¹⁷ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

¹⁸ sn The same verb has been translated “inform” in 7:18.

¹⁹ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

²⁰ tn Grk “and the,” 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.

²¹ tn Grk “And when.”

²² sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

²³ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

²⁴ tn Grk “and his face tied around with cloth.”

²⁵ tn Grk “Loose him.”