Luke 7:14-15

7:14 Then ¹  he came up ²  and touched ³  the bier, ⁴  and those who carried it stood still. He ⁵  said, “Young man, I say to you, get up!” 7:15 So ⁶  the dead man ⁷  sat up and began to speak, and Jesus ⁸  gave him back ⁹  to his mother.

John 5:21

5:21 For just as the Father raises the dead and gives them life, ¹⁰  so also the Son gives life to whomever he wishes. ¹¹ 

John 5:28-29

5:28 “Do not be amazed at this, because a time ¹²  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ¹³ 

John 11:43

11:43 When ¹⁴  he had said this, he shouted in a loud voice, ¹⁵  “Lazarus, come out!”

Acts 9:40

9:40 But Peter sent them all outside, ¹⁶  knelt down, ¹⁷  and prayed. Turning ¹⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁹ 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ²⁰  He is our father ²¹  in the presence of God whom he believed – the God who ²²  makes the dead alive and summons the things that do not yet exist as though they already do. ²³ 

[7:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁷ tn Or “the deceased.”

[7:15]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁹ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[5:21]  ¹⁰ tn Grk “and makes them live.”

[5:21]  ¹¹ tn Grk “the Son makes whomever he wants to live.”

[5:28]  ¹² tn Grk “an hour.”

[5:29]  ¹³ tn Or “a resurrection resulting in judgment.”

[11:43]  ¹⁴ tn Grk “And when.”

[11:43]  ¹⁵ 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).

[9:40]  ¹⁶ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁷ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁸ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[4:17]  ²⁰ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ²¹ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ²² tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ²³ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).