Mark 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Mark 5:27-28

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹  5:28 for she kept saying, ²  “If only I touch his clothes, I will be healed.” ³ 

Mark 5:2

5:2 Just as Jesus ⁴  was getting out of the boat, a man with an unclean spirit ⁵  came from the tombs and met him. ⁶ 

Mark 13:21

13:21 Then ⁷  if anyone says to you, ‘Look, here is the Christ!’ ⁸  or ‘Look, there he is!’ do not believe him.

Luke 6:19

6:19 The ⁹  whole crowd was trying to touch him, because power ¹⁰  was coming out from him and healing them all.

Luke 22:51

22:51 But Jesus said, ¹¹  “Enough of this!” And he touched the man’s ¹²  ear and healed ¹³  him.

Acts 4:9

4:9 if ¹⁴  we are being examined ¹⁵  today for a good deed ¹⁶  done to a sick man – by what means this man was healed ¹⁷  –

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁸  by which we must ¹⁹  be saved.”

[5:27]  ¹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:28]  ² tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ³ tn Grk “saved.”

[5:2]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁵ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁶ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[13:21]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:21]  ⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:19]  ⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹⁰ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[22:51]  ¹¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ¹³ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[4:9]  ¹⁴ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ¹⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁶ tn Or “for an act of kindness.”

[4:9]  ¹⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:12]  ¹⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.