Matius 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!

Markus 2:4-5

2:4 When they were not able to bring him in because of the crowd, they removed the roof ³  above Jesus. ⁴  Then, ⁵  after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their ⁶  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁷ 

Lukas 5:19-20

5:19 But ⁸  since they found ⁹  no way to carry him in because of the crowd, they went up on the roof ¹⁰  and let him down on the stretcher ¹¹  through the roof tiles ¹²  right ¹³  in front of Jesus. ¹⁴  5:20 When ¹⁵  Jesus ¹⁶  saw their ¹⁷  faith he said, “Friend, ¹⁸  your sins are forgiven.” ¹⁹ 

Yohanes 2:25

2:25 He did not need anyone to testify about man, ²⁰  for he knew what was in man. ²¹ 

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ²²  stared ²³  intently at him and saw he had faith to be healed,

Yakobus 2:18

2:18 But someone will say, “You have faith and I have works.” ²⁴  Show me your faith without works and I will show you faith by ²⁵  my works.

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

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

[2:4]  ³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:5]  ⁶ 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]  ⁷ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:19]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ⁹ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁰ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹¹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹² tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ¹³ tn Grk “in the midst.”

[5:19]  ¹⁴ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ¹⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ¹⁸ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ¹⁹ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:25]  ²⁰ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ²¹ tn See previous note on “man” in this verse.

[14:9]  ²² 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]  ²³ tn Or “looked.”

[2:18]  ²⁴ 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]  ²⁵ tn Or “from.”