Matthew 9:24

9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. ¹ 

Mark 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Luke 7:2

7:2 A centurion ²  there ³  had a slave ⁴  who was highly regarded, ⁵  but who was sick and at the point of death.

Luke 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁶ 

As Jesus was on his way, the crowds pressed ⁷  around him.

Luke 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁸  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

John 4:47-49

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ⁹  to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people ¹⁰  see signs and wonders you will never believe!” ¹¹  4:49 “Sir,” the official said to him, “come down before my child dies.”

[9:24]  ¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[7:2]  ² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ³ tn The word “there” is not in the Greek text, but is implied.

[7:2]  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. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁵ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[8:42]  ⁶ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁷ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:49]  ⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[4:47]  ⁹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[4:48]  ¹⁰ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ¹¹ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.