Acts 27:22

27:22 And now I advise ¹  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ² 

Acts 27:24

27:24 and said, ³  ‘Do not be afraid, Paul! You must stand before ⁴  Caesar, ⁵  and God has graciously granted you the safety ⁶  of all who are sailing with you.’

Psalms 107:28-30

107:28 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:29 He calmed the storm, ⁷ 

and the waves ⁸  grew silent.

107:30 The sailors ⁹  rejoiced because the waves ¹⁰  grew quiet,

and he led them to the harbor ¹¹  they desired.

Amos 9:9

9:9 “For look, I am giving a command

and I will shake the family of Israel together with all the nations.

It will resemble a sieve being shaken,

when not even a pebble falls to the ground. ¹² 

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹³  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹⁴  at the last day.” ¹⁵ 

John 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Colossians 1:8-10

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁶  have not ceased praying for you and asking God ¹⁷  to fill ¹⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁹  worthily of the Lord and please him in all respects ²⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:18

4:18 I, Paul, write this greeting by my own hand. ²²  Remember my chains. ²³  Grace be with you. ²⁴ 

[27:22]  ¹ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ² tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:24]  ³ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁵ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁶ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[107:29]  ⁷ tn Heb “he raised [the] storm to calm.”

[107:29]  ⁸ tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

[107:30]  ⁹ tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.

[107:30]  ¹⁰ tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.

[107:30]  ¹¹ tn The Hebrew noun occurs only here in the OT.

[9:9]  ¹² tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).

[6:39]  ¹³ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ¹⁴ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹⁵ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[1:9]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[1:10]  ¹⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:18]  ²² tn Grk “the greeting by my hand, of Paul.”

[4:18]  ²³ tn Or “my imprisonment.”

[4:18]  ²⁴ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.