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 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ³  that it will be just as I have been told.

Matthew 9:2

9:2 Just then ⁴  some people ⁵  brought to him a paralytic lying on a stretcher. ⁶  When Jesus saw their ⁷  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁸ 

Matthew 14:27

14:27 But immediately Jesus ⁹  spoke to them: ¹⁰  “Have courage! It is I. Do not be afraid.”

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ¹¹  but take courage ¹²  – I have conquered the world.” ¹³ 

[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.

[27:25]  ³ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[9:2]  ⁴ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁶ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[14:27]  ⁹ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ¹⁰ tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[16:33]  ¹¹ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ¹² tn Or “but be courageous.”

[16:33]  ¹³ tn Or “I am victorious over the world,” or “I have overcome the world.”