Mark 1:41

1:41 Moved with compassion, ¹  Jesus ²  stretched out his hand and touched ³  him, saying, “I am willing. Be clean!”

Genesis 1:3

1:3 God said, ⁴  “Let there be ⁵  light.” ⁶  And there was light!

Psalms 33:9

33:9 For he spoke, and it ⁷  came into existence,

he issued the decree, ⁸  and it stood firm.

Luke 7:14-15

7:14 Then ⁹  he came up ¹⁰  and touched ¹¹  the bier, ¹²  and those who carried it stood still. He ¹³  said, “Young man, I say to you, get up!” 7:15 So ¹⁴  the dead man ¹⁵  sat up and began to speak, and Jesus ¹⁶  gave him back ¹⁷  to his mother.

Luke 8:54-55

8:54 But Jesus ¹⁸  gently took her by the hand and said, ¹⁹  “Child, get up.” 8:55 Her ²⁰  spirit returned, ²¹  and she got up immediately. Then ²²  he told them to give her something to eat.

John 5:28-29

5:28 “Do not be amazed at this, because a time ²³  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. ²⁴ 

John 11:43-44

11:43 When ²⁵  he had said this, he shouted in a loud voice, ²⁶  “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ²⁷  and a cloth wrapped around his face. ²⁸  Jesus said to them, “Unwrap him ²⁹  and let him go.”

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ³⁰  He is our father ³¹  in the presence of God whom he believed – the God who ³²  makes the dead alive and summons the things that do not yet exist as though they already do. ³³ 

Philippians 3:21

3:21 who will transform these humble bodies of ours ³⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

[1:41]  ¹ 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]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³ 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).

[1:3]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “he commanded.”

[7:14]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ¹⁵ tn Or “the deceased.”

[7:15]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ¹⁷ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[8:54]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁹ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ²⁰ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ²¹ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:28]  ²³ tn Grk “an hour.”

[5:29]  ²⁴ tn Or “a resurrection resulting in judgment.”

[11:43]  ²⁵ tn Grk “And when.”

[11:43]  ²⁶ 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).

[11:44]  ²⁷ 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.

[11:44]  ²⁸ tn Grk “and his face tied around with cloth.”

[11:44]  ²⁹ tn Grk “Loose him.”

[4:17]  ³⁰ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ³¹ 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]  ³² tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ³³ 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]).

[3:21]  ³⁴ tn Grk “transform the body of our humility.”