Genesis 1:3

1:3 God said, ¹  “Let there be ²  light.” ³  And there was light!

Psalms 33:9

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

he issued the decree, ⁵  and it stood firm.

Mark 1:41

1:41 Moved with compassion, ⁶  Jesus ⁷  stretched out his hand and touched ⁸  him, saying, “I am willing. Be clean!”

Mark 4:39

4:39 So ⁹  he got up and rebuked ¹⁰  the wind, and said to the sea, ¹¹  “Be quiet! Calm down!” Then ¹²  the wind stopped, and it was dead calm.

Mark 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Mark 7:34

7:34 Then ¹³  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ¹⁴ 

Mark 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹⁵  the unclean spirit, ¹⁶  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Luke 5:13

5:13 So ¹⁷  he stretched out his hand and touched ¹⁸  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Luke 7:14

7:14 Then ¹⁹  he came up ²⁰  and touched ²¹  the bier, ²²  and those who carried it stood still. He ²³  said, “Young man, I say to you, get up!”

John 5:21

5:21 For just as the Father raises the dead and gives them life, ²⁴  so also the Son gives life to whomever he wishes. ²⁵ 

John 11:43

11:43 When ²⁶  he had said this, he shouted in a loud voice, ²⁷  “Lazarus, come out!”

John 15:24

15:24 If I had not performed ²⁸  among them the miraculous deeds ²⁹  that no one else did, they would not be guilty of sin. ³⁰  But now they have seen the deeds ³¹  and have hated both me and my Father. ³² 

[1:3]  ¹ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

[1:3]  ² tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

[1:3]  ³ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

[33:9]  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).

[33:9]  ⁵ tn Heb “he commanded.”

[1:41]  ⁶ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ⁸ 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).

[4:39]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ¹⁴ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[9:25]  ¹⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹⁶ sn Unclean spirit refers to an evil spirit.

[5:13]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ¹⁸ 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).

[7:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:21]  ²⁴ tn Grk “and makes them live.”

[5:21]  ²⁵ tn Grk “the Son makes whomever he wants to live.”

[11:43]  ²⁶ tn Grk “And when.”

[11:43]  ²⁷ 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).

[15:24]  ²⁸ tn Or “If I had not done.”

[15:24]  ²⁹ tn Grk “the works.”

[15:24]  ³⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ³¹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ³² tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.