Matthew 8:10

8:10 When ¹  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ²  I have not found such faith in anyone in Israel!

Matthew 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ³  And the woman was healed ⁴  from that hour.

Matthew 9:28-29

9:28 When ⁵  he went into the house, the blind men came to him. Jesus ⁶  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matthew 13:58

13:58 And he did not do many miracles there because of their unbelief.

Matthew 15:28

15:28 Then ⁷  Jesus answered her, “Woman, ⁸  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Mark 1:40-41

Cleansing a Leper

1:40 Now ⁹  a leper ¹⁰  came to him and fell to his knees, asking for help. “If ¹¹  you are willing, you can make me clean,” he said. 1:41 Moved with compassion, ¹²  Jesus ¹³  stretched out his hand and touched ¹⁴  him, saying, “I am willing. Be clean!”

Mark 2:5

2:5 When Jesus saw their ¹⁵  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹⁶ 

Mark 2:11-12

2:11 “I tell you, stand up, take your stretcher, and go home.” ¹⁷  2:12 And immediately the man ¹⁸  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Mark 9:23-24

9:23 Then Jesus said to him, “‘If you are able?’ ¹⁹  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!”

Mark 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ²⁰  his sight and followed him on the road.

[8:10]  ¹ tn Here δέ (de) has not been translated.

[8:10]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:22]  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.

[9:22]  ⁴ tn Grk “saved.”

[9:28]  ⁵ tn Here δέ (de) has not been translated.

[9:28]  ⁶ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[15:28]  ⁷ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[1:40]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ¹⁰ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ¹¹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[1:41]  ¹² tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ¹⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[2:5]  ¹⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ¹⁶ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:11]  ¹⁷ tn Grk “to your house.”

[2:12]  ¹⁸ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[9:23]  ¹⁹ 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.

[10:52]  ²⁰ tn Or “received” (see the note on the phrase “let me see again” in v. 51).