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 ¹  was healed at that hour.

Matthew 9:29-30

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Psalms 145:19

145:19 He satisfies the desire ²  of his loyal followers; ³ 

he hears their cry for help and delivers them.

Mark 5:34

5:34 He said to her, “Daughter, your faith has made you well. ⁴  Go in peace, and be healed of your disease.”

Mark 7:29-30

7:29 Then ⁵  he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.

Mark 9:23-24

9:23 Then Jesus said to him, “‘If you are able?’ ⁶  All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Luke 7:9

7:9 When Jesus heard this, he was amazed ⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁸ 

Luke 7:50

7:50 He ⁹  said to the woman, “Your faith ¹⁰  has saved you; ¹¹  go in peace.”

Luke 18:42-43

18:42 Jesus ¹²  said to him, “Receive ¹³  your sight; your faith has healed you.” ¹⁴  18:43 And immediately he regained ¹⁵  his sight and followed Jesus, ¹⁶  praising ¹⁷  God. When ¹⁸  all the people saw it, they too ¹⁹  gave praise to God.

John 4:50-53

4:50 Jesus told him, “Go home; ²⁰  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. ²¹ 

4:51 While he was on his way down, ²²  his slaves ²³  met him and told him that his son was going to live. 4:52 So he asked them the time ²⁴  when his condition began to improve, ²⁵  and ²⁶  they told him, “Yesterday at one o’clock in the afternoon ²⁷  the fever left him.” 4:53 Then the father realized that it was the very time ²⁸  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

[8:13]  ¹ 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.

[145:19]  ² tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.

[145:19]  ³ tn Heb “the desire of those who fear him, he does.”

[5:34]  ³ 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.

[7:29]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁵ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[7:9]  ⁶ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁷ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

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

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

[7:50]  ⁹ 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.

[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.

[18:43]  ⁹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹¹ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹³ tn The word “too” has been supplied for stylistic reasons.

[4:50]  ¹⁰ tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  ¹¹ tn Grk “and left.” The words “for home” are implied by the following verse.

[4:51]  ¹¹ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ¹² tn Traditionally, “servants.” 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.). 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.

[4:52]  ¹² tn Grk “the hour.”

[4:52]  ¹³ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ¹⁴ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ¹⁵ tn Grk “at the seventh hour.”

[4:53]  ¹³ tn Grk “at that hour.”