Luke 8:18

8:18 So listen carefully, ¹  for whoever has will be given more, but ²  whoever does not have, even what he thinks he has ³  will be taken from him.”

Luke 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁴ 

As Jesus was on his way, the crowds pressed ⁵  around him.

Luke 8:48

8:48 Then ⁶  he said to her, “Daughter, your faith has made you well. ⁷  Go in peace.”

Luke 18:42

18:42 Jesus ⁸  said to him, “Receive ⁹  your sight; your faith has healed you.” ¹⁰ 

Habakkuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ¹¹ 

but the person of integrity ¹²  will live ¹³  because of his faithfulness. ¹⁴ 

Matthew 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ¹⁵  And the woman was healed ¹⁶  from that hour.

Mark 5:34

5:34 He said to her, “Daughter, your faith has made you well. ¹⁷  Go in peace, and be healed of your disease.”

Mark 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ¹⁸  his sight and followed him on the road.

Ephesians 2:8-10

2:8 For by grace you are saved ¹⁹  through faith, ²⁰  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²¹  works, so that no one can boast. ²²  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ²³ 

James 2:14-26

Faith and Works Together

2:14 What good is it, my brothers and sisters, ²⁴  if someone claims to have faith but does not have works? Can this kind of faith ²⁵  save him? ²⁶  2:15 If a brother or sister ²⁷  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ²⁸  what good is it? 2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” ²⁹  Show me your faith without works and I will show you faith by ³⁰  my works. 2:19 You believe that God is one; well and good. ³¹  Even the demons believe that – and tremble with fear. ³² 

2:20 But would you like evidence, ³³  you empty fellow, ³⁴  that faith without works is useless? ³⁵  2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ³⁶  and he was called God’s friend. ³⁷  2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.

[8:18]  ¹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ³ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:42]  ⁴ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁵ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:48]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁷ 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.

[18:42]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁹ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ¹⁰ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[2:4]  ¹¹ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

[2:4]  ¹² tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ¹³ tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

[2:4]  ¹⁴ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

[9:22]  ¹⁵ 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.

[9:22]  ¹⁶ tn Grk “saved.”

[5:34]  ¹⁷ 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.

[10:52]  ¹⁸ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[2:8]  ¹⁹ tn See note on the same expression in v. 5.

[2:8]  ²⁰ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ²¹ tn Or “not as a result of.”

[2:9]  ²² tn Grk “lest anyone should boast.”

[2:10]  ²³ tn Grk “so that we might walk in them” (or “by them”).

[2:14]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ²⁵ tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.

[2:14]  ²⁶ sn The form of the question in Greek expects a negative answer.

[2:15]  ²⁷ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ²⁸ tn Grk “what is necessary for the body.”

[2:18]  ²⁹ tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  ³⁰ tn Or “from.”

[2:19]  ³¹ tn Grk “you do well.”

[2:19]  ³² tn Grk “believe and tremble.” The words “with fear” are implied.

[2:20]  ³³ tn Grk “do you want to know.”

[2:20]  ³⁴ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ³⁵ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:23]  ³⁶ sn A quotation from Gen 15:6.

[2:23]  ³⁷ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”