Matthew 8:8-9

8:8 But the centurion replied, ¹  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. ²  I say to this one, ‘Go’ and he goes, ³  and to another ‘Come’ and he comes, and to my slave ⁴  ‘Do this’ and he does it.” ⁵ 

Matthew 8:2

8:2 And a leper ⁶  approached, and bowed low before him, saying, ⁷  “Lord, if ⁸  you are willing, you can make me clean.”

Matthew 5:11

5:11 “Blessed are you when people ⁹  insult you and persecute you and say all kinds of evil things about you falsely ¹⁰  on account of me.

John 11:21-22

11:21 Martha ¹¹  said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant ¹²  you.” ¹³ 

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹⁴  even if he dies,

John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

[8:8]  ¹ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ² tn Grk “having soldiers under me.”

[8:9]  ³ 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.

[8:9]  ⁴ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ⁵ 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.

[8:2]  ⁶ tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:2]  ⁷ tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:11]  ⁹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹⁰ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[11:21]  ¹¹ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:22]  ¹² tn Or “give.”

[11:22]  ¹³ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:25]  ¹⁴ tn That is, will come to life.