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Luke 7:50

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

Luke 17:19

Context
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

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

Matthew 8:13

Context
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

Context
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

Context
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

Context
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 
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[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 Ë1 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 Ë13 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 Ì13vid,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.



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