Matthew 14:19

14:19 Then ¹  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, ²  who in turn gave them to the crowds. ³ 

Matthew 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ⁴ 

John 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ⁵  God requires?” ⁶ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ⁷  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ⁸ 

Colossians 1:1

Salutation

1:1 From Paul, ⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:3-5

4:3 At the same time pray ¹²  for us too, that ¹³  God may open a door for the message ¹⁴  so that we may proclaim ¹⁵  the mystery of Christ, for which I am in chains. ¹⁶  4:4 Pray that I may make it known as I should. ¹⁷  4:5 Conduct yourselves ¹⁸  with wisdom toward outsiders, making the most of the opportunities.

[14:19]  ¹ tn Here καί (kai) has been translated as “Then.”

[14:19]  ² tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  ³ tn Grk “to the disciples, and the disciples to the crowds.”

[15:36]  ⁴ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[6:28]  ⁵ tn Grk “the works.”

[6:28]  ⁶ tn Grk “What must we do to work the works of God?”

[6:1]  ⁷ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ⁸ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:3]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “so that we may speak.”

[4:3]  ¹⁶ tn Or “in prison.”

[4:4]  ¹⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ¹⁸ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).