Acts 27:18-19

27:18 The next day, because we were violently battered by the storm, ¹  they began throwing the cargo overboard, ²  27:19 and on the third day they threw the ship’s gear ³  overboard with their own hands.

Job 2:4

2:4 But ⁴  Satan answered the Lord, “Skin for ⁵  skin! ⁶  Indeed, a man will give up ⁷  all that he has to save his life! ⁸ 

Jonah 1:5

1:5 The sailors were so afraid that each cried out ⁹  to his own god ¹⁰  and they flung ¹¹  the ship’s cargo ¹²  overboard ¹³  to make the ship lighter. ¹⁴  Jonah, meanwhile, ¹⁵  had gone down ¹⁶  into the hold ¹⁷  below deck, ¹⁸  had lain down, and was sound asleep. ¹⁹ 

Matthew 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ²⁰  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 16:26

16:26 For what does it benefit a person ²¹  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²²  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

[27:18]  ¹ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ² tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:19]  ³ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[2:4]  ⁴ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ⁵ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ⁶ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ⁷ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ⁸ tn Heb “Indeed, all that a man has he will give for his life.”

[1:5]  ⁹ tn Heb “they cried out, each one.” The shift from the plural verb וַיִּזְעֲקוּ (vayyiz’aqu, “they cried out to”) to the singular subject אִישׁ (’ish, “each one”) is a rhetorical device used to emphasize that each one of the sailors individually cried out. In contrast, Jonah slept.

[1:5]  ¹⁰ tn Or “gods” (CEV, NLT). The plural noun אֱלֹהִים (’elohim) might be functioning either as a plural of number (“gods”) or a plural of majesty (“god”) – the form would allow for either. As members of a polytheistic culture, each sailor might appeal to several gods. However, individuals could also look to a particular god for help in trouble. Tg. Jonah 1:5 interpretively renders the line, “Each man prayed to his idols, but they saw that they were useless.”

[1:5]  ¹¹ tn Heb “hurled.” The Hiphil of טוּל (tul, “to hurl”) is again used, repeated from v. 4.

[1:5]  ¹² tn The plural word rendered “cargo” (כֵּלִים, kelim) is variously translated “articles, vessels, objects, baggage, instruments” (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word “cargo” should be taken generally to include the ship’s payload and whatever else could be dispensed with.

[1:5]  ¹³ tn Heb “into the sea.”

[1:5]  ¹⁴ tn Heb “to lighten it from them.”

[1:5]  ¹⁵ tn Heb “but Jonah.” The disjunctive construction of vav + nonverb followed by nonpreterite (וְיוֹנָה יָרַד, vÿyonah yarad; “but Jonah had gone down…”) introduces a parenthetical description of Jonah’s earlier actions before the onset of the storm.

[1:5]  ¹⁶ tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb יָרַד (yarad) functions as a past perfect here: “he had gone down” (see IBHS 490-91 §30.5.2). This describes Jonah’s previous actions before the onset of the storm.

[1:5]  ¹⁷ tn Or “stern.” There is some question whether the term יַרְכָה (yarkhah) refers to the ship’s hold below deck (R. S. Hess, NIDOTTE 3:282) or to the stern in the back of the ship (HALOT 439 s.v. *יְרֵכָה 2.b). This is the only use of this term in reference to a ship in biblical Hebrew. When used elsewhere, this term has a two-fold range of meanings: (1) “rear,” such as rear of a building (Exod 26:22, 27; 36:27, 32; Ezek 46:19), back room of a house (1 Kgs 6:16; Ps 128:3; Amos 6:10), flank of a person’s body (figurative for rear border; Gen 49:13); and (2) “far part” that is remote, such as the back of a cave (1 Sam 24:4), the bottom of a cistern (Isa 14:15), the lower recesses of Sheol (Ezek 32:23), the remotest part of a mountain range (Judg 19:1, 18; 2 Kgs 19:23; Isa 37:24), the highest summit of a mountain (Ps 48:3), and the north – viewed as the remotest part of the earth (Isa 14:13; Ezek 38:6, 15; 39:2). So the term could refer to the “back” (stern) or “remote part” (lower cargo hold) of the ship. The related Akkadian expression arkat eleppi, “stern of a ship” (HALOT 439 s.v. 2.b) seems to suggest that יַרְכָה means “stern” (HALOT 439 s.v. 2.b). However, the preceding יָרַד אֶל (yarad ’el, “he went down into”) suggests a location below deck. Also the genitive noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (BDB 706 s.v. סְפִינָה; HALOT 764 s.v. סְפִינָה; R. S. Hess, NIDOTTE 3:282).

[1:5]  ¹⁸ tn Or “of the ship.” The noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (HALOT 764 s.v. סְפִינָה). The term is a hapax legomenon in Hebrew and is probably an Aramaic loanword. The term is used frequently in the related Semitic languages to refer to ships with multiple decks. Here the term probably functions as a synecdoche of whole for the part, referring to the “lower deck” rather than to the ship as a whole (R. S. Hess, NIDOTTE 3:282). An outdated approach related the noun to the verb סָפַן (safan, “to cover”) and suggested that סְפִינָה describes a ship covered with sheathing (BDB 706 s.v. סְפִינָה).

[1:5]  ¹⁹ tn The a-class theme vowel of וַיֵּרָדַם (vayyeradam) indicates that this is a stative verb, describing the resultant condition of falling asleep: “was sound asleep.”

[6:25]  ²⁰ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[16:26]  ²¹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[12:1]  ²² tn Grk “having such a great cloud of witnesses surrounding us.”