Job 38:34-35

38:34 Can you raise your voice to the clouds

so that a flood of water covers you? ¹ 

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

Psalms 107:25-29

107:25 He gave the order for a windstorm, ² 

and it stirred up the waves of the sea. ³ 

107:26 They ⁴  reached up to the sky,

then dropped into the depths.

The sailors’ strength ⁵  left them ⁶  because the danger was so great. ⁷ 

107:27 They swayed ⁸  and staggered like a drunk,

and all their skill proved ineffective. ⁹ 

107:28 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:29 He calmed the storm, ¹⁰ 

and the waves ¹¹  grew silent.

Psalms 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Psalms 148:8

148:8 O fire and hail, snow and clouds, ¹² 

O stormy wind that carries out his orders, ¹³ 

Jeremiah 47:6-7

47:6 How long will you cry out, ¹⁴  ‘Oh, sword of the Lord,

how long will it be before you stop killing? ¹⁵ 

Go back into your sheath!

Stay there and rest!’ ¹⁶ 

47:7 But how can it rest ¹⁷ 

when I, the Lord, have ¹⁸  given it orders?

I have ordered it to attack

the people of Ashkelon and the seacoast. ¹⁹ 

Ezekiel 14:17-21

14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem ²⁰  to kill both people and animals!

Mark 4:39-41

4:39 So ²¹  he got up and rebuked ²²  the wind, and said to the sea, ²³  “Be quiet! Calm down!” Then ²⁴  the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? ²⁵  Even the wind and sea obey him!” ²⁶ 

Luke 4:35-36

4:35 But ²⁷  Jesus rebuked him: ²⁸  “Silence! Come out of him!” ²⁹  Then, after the demon threw the man ³⁰  down in their midst, he came out of him without hurting him. ³¹  4:36 They ³²  were all amazed and began to say ³³  to one another, “What’s happening here? ³⁴  For with authority and power ³⁵  he commands the unclean spirits, and they come out!”

Luke 4:39

4:39 So ³⁶  he stood over her, commanded ³⁷  the fever, and it left her. Immediately ³⁸  she got up and began to serve ³⁹  them.

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ⁴⁰  I say to this one, ‘Go,’ and he goes, ⁴¹  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ⁴² 

[38:34]  ¹ tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.

[107:25]  ² tn Heb “he spoke and caused to stand a stormy wind.”

[107:25]  ³ tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”

[107:26]  ⁴ tn That is, the waves (see v. 25).

[107:26]  ⁵ tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).

[107:26]  ⁶ tn Or “melted.”

[107:26]  ⁷ tn Heb “from danger.”

[107:27]  ⁸ tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”

[107:27]  ⁹ tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”

[107:29]  ¹⁰ tn Heb “he raised [the] storm to calm.”

[107:29]  ¹¹ tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

[148:8]  ¹² tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.

[148:8]  ¹³ tn Heb “[that] does his word.”

[47:6]  ¹⁴ tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.

[47:6]  ¹⁵ tn Heb “before you are quiet/at rest.”

[47:6]  ¹⁶ sn The passage is highly figurative. The sword of the Lord, which is itself a figure of the destructive agency of the enemy armies, is here addressed as a person and is encouraged in rhetorical questions (the questions are designed to dissuade) to “be quiet,” “be at rest,” “be silent,” all of which is designed to get the Lord to call off the destruction against the Philistines.

[47:7]  ¹⁷ tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.

[47:7]  ¹⁸ tn Heb “When the Lord has.” The first person is again adopted because the Lord has been speaking.

[47:7]  ¹⁹ tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”

[14:21]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:39]  ²¹ 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]  ²² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ²³ 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]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:41]  ²⁵ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ²⁶ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[4:35]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ²⁸ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ²⁹ 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.

[4:35]  ³⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ³¹ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ³² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ³³ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ³⁴ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ³⁵ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:39]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ³⁷ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ³⁸ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ³⁹ tn The imperfect verb has been translated ingressively.

[7:8]  ⁴⁰ tn Grk “having soldiers under me.”

[7:8]  ⁴¹ 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]  ⁴² 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.