Acts 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ¹  that it will be just as I have been told.

Acts 27:36

27:36 So all of them were encouraged and took food themselves.

Acts 23:11

23:11 The following night the Lord ²  stood near ³  Paul ⁴  and said, “Have courage, ⁵  for just as you have testified about me in Jerusalem, ⁶  so you must also testify in Rome.” ⁷ 

Acts 23:1

23:1 Paul looked directly ⁸  at the council ⁹  and said, “Brothers, I have lived my life with a clear conscience ¹⁰  before God to this day.”

Acts 1:6

1:6 So when they had gathered together, they began to ask him, ¹¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Ezra 10:2

10:2 Then Shecaniah son of Jehiel, from the descendants of Elam, ¹²  addressed Ezra:

“We have been unfaithful to our God by marrying ¹³  foreign women from the local peoples. ¹⁴  Nonetheless, there is still hope for Israel in this regard. ¹⁵ 

Job 22:29-30

22:29 When people are brought low ¹⁶  and you say

‘Lift them up!’ ¹⁷ 

then he will save the downcast; ¹⁸ 

22:30 he will deliver even someone who is not innocent, ¹⁹ 

who will escape ²⁰  through the cleanness of your hands.”

Psalms 112:7

112:7 He does not fear bad news.

He ²¹  is confident; he trusts ²²  in the Lord.

Isaiah 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ²³  you.

I call you by name, you are mine.

43:2 When you pass through the waters, I am with you;

when you pass ²⁴  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ²⁵  you.

Isaiah 43:2

43:2 When you pass through the waters, I am with you;

when you pass ²⁶  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ²⁷  you.

Colossians 1:4-6

1:4 since ²⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ²⁹  from the hope laid up ³⁰  for you in heaven, which you have heard about in the message of truth, the gospel ³¹  1:6 that has come to you. Just as in the entire world this gospel ³²  is bearing fruit and growing, so it has also been bearing fruit and growing ³³  among you from the first day you heard it and understood the grace of God in truth.

Colossians 4:8-9

4:8 I sent him to you for this very purpose, that you may know how we are doing ³⁴  and that he may encourage your hearts. 4:9 I sent him ³⁵  with Onesimus, the faithful and dear brother, who is one of you. ³⁶  They will tell ³⁷  you about everything here.

[27:25]  ¹ 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.”

[23:11]  ² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁵ tn Or “Do not be afraid.”

[23:11]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:1]  ⁸ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁰ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[1:6]  ¹¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[10:2]  ¹² tc The translation reads with the Qere, many medieval Hebrew MSS, the LXX, the Syriac Peshitta, and Vulgate עֵילָם (’elam, “Elam”) rather than the reading עוֹלָם (’olam, “eternity”) found in the MT.

[10:2]  ¹³ tn Heb “in that we have given a dwelling to.” So also in vv. 14, 17, 18.

[10:2]  ¹⁴ tn Heb “the peoples of the lands.”

[10:2]  ¹⁵ tn Heb “upon this.”

[22:29]  ¹⁶ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ¹⁷ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ¹⁸ tn Or “humble”; Heb “the lowly of eyes.”

[22:30]  ¹⁹ tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).

[22:30]  ²⁰ tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

[112:7]  ²¹ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ²² tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[43:1]  ²³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ²⁴ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ²⁵ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[43:2]  ²⁶ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ²⁷ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[1:4]  ²⁸ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ²⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ³² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[4:8]  ³⁴ tn Grk “the things concerning us.”

[4:9]  ³⁵ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ³⁶ tn Grk “is of you.”

[4:9]  ³⁷ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”