Luke 7:50

7:50 He ¹  said to the woman, “Your faith ²  has saved you; ³  go in peace.”

Luke 17:19

17:19 Then ⁴  he said to the man, ⁵  “Get up and go your way. Your faith has made you well.” ⁶ 

Luke 18:42

18:42 Jesus ⁷  said to him, “Receive ⁸  your sight; your faith has healed you.” ⁹ 

Matthew 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ¹⁰  was healed at that hour.

Mark 5:34

5:34 He said to her, “Daughter, your faith has made you well. ¹¹  Go in peace, and be healed of your disease.”

Acts 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ¹²  stared ¹³  intently at him and saw he had faith to be healed,

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ¹⁴  with those who heard it in faith. ¹⁵ 

[7:50]  ¹ tn Here δέ (de) has not been translated.

[7:50]  ² sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[17:19]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁵ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁶ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[18:42]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁸ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ⁹ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[8:13]  ¹⁰ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[5:34]  ¹¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[14:9]  ¹² tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹³ tn Or “looked.”

[4:2]  ¹⁴ tn Or “they were not united.”

[4:2]  ¹⁵ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.