Luke 1:45

1:45 And blessed ¹  is she who believed that ²  what was spoken to her by ³  the Lord would be fulfilled.” ⁴ 

Luke 8:50

8:50 But when Jesus heard this, he told ⁵  him, “Do not be afraid; just believe, and she will be healed.” ⁶ 

Luke 16:11

16:11 If then you haven’t been trustworthy ⁷  in handling worldly wealth, ⁸  who will entrust you with the true riches? ⁹ 

Luke 20:5

20:5 So ¹⁰  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Luke 22:67

22:67 and said, “If ¹¹  you are the Christ, ¹²  tell us.” But he said to them, “If ¹³  I tell you, you will not ¹⁴  believe,

Luke 24:25

24:25 So ¹⁵  he said to them, “You ¹⁶  foolish people ¹⁷  – how slow of heart ¹⁸  to believe ¹⁹  all that the prophets have spoken!

Luke 1:20

1:20 And now, ²⁰  because you did not believe my words, which will be fulfilled in their time, ²¹  you will be silent, unable to speak, ²²  until the day these things take place.”

Luke 8:12-13

8:12 Those along the path are the ones who have heard; then the devil ²³  comes and takes away the word ²⁴  from their hearts, so that they may not believe ²⁵  and be saved. 8:13 Those ²⁶  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²⁷  but ²⁸  in a time of testing ²⁹  fall away. ³⁰ 

[1:45]  ¹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ² tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ³ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[8:50]  ⁵ tn Grk “answered.”

[8:50]  ⁶ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[16:11]  ⁹ tn Or “faithful.”

[16:11]  ¹⁰ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹¹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[20:5]  ¹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[22:67]  ¹⁷ tn This is a first class condition in the Greek text.

[22:67]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ¹⁹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²⁰ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:25]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[1:20]  ²⁵ tn Grk “behold.”

[1:20]  ²⁶ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ²⁷ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[8:12]  ²⁹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ³⁰ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ³¹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ³³ tn Here δέ (de) has not been translated.

[8:13]  ³⁴ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ³⁶ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ³⁷ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.