Acts 11:18

11:18 When they heard this, ¹  they ceased their objections ²  and praised ³  God, saying, “So then, God has granted the repentance ⁴  that leads to life even to the Gentiles.” ⁵ 

John 9:10

9:10 So they asked him, ⁶  “How then were you made to see?” ⁷ 

John 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ⁸  he saw a man who had been blind from birth.

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁹  have not ceased praying for you and asking God ¹⁰  to fill ¹¹  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:2

1:2 to the saints, the faithful ¹²  brothers and sisters ¹³  in Christ, at Colossae. Grace and peace to you ¹⁴  from God our Father! ¹⁵ 

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹⁶  faith in the power ¹⁷  of God who raised him from the dead.

Colossians 4:3

4:3 At the same time pray ¹⁸  for us too, that ¹⁹  God may open a door for the message ²⁰  so that we may proclaim ²¹  the mystery of Christ, for which I am in chains. ²² 

Revelation 3:7-8

To the Church in Philadelphia

3:7 “To ²³  the angel of the church in Philadelphia write the following: ²⁴ 

“This is the solemn pronouncement of ²⁵  the Holy One, the True One, who holds the key of David, who opens doors ²⁶  no one can shut, and shuts doors ²⁷  no one can open: 3:8 ‘I know your deeds. (Look! I have put ²⁸  in front of you an open door that no one can shut.) ²⁹  I know ³⁰  that you have little strength, ³¹  but ³²  you have obeyed ³³  my word and have not denied my name.

[11:18]  ¹ tn Grk “these things.”

[11:18]  ² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³ tn Or “glorified.”

[11:18]  ⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[9:10]  ⁶ tn Grk “So they were saying to him.”

[9:10]  ⁷ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:1]  ⁸ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[1:9]  ⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:2]  ¹² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁴ tn Or “Grace to you and peace.”

[1:2]  ¹⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:12]  ¹⁶ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁷ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[4:3]  ¹⁸ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ¹⁹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ²⁰ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²¹ tn Or “so that we may speak.”

[4:3]  ²² tn Or “in prison.”

[3:7]  ²³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ²⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ²⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ²⁶ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ²⁷ tn See the note on the word “door” earlier in this verse.

[3:8]  ²⁸ tn Grk “I have given.”

[3:8]  ²⁹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ³⁰ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ³¹ tn Or “little power.”

[3:8]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ³³ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.