Efesus 1:1-23
Konteks1:1 From Paul, 1 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 2 the faithful 3 in Christ Jesus. 1:2 Grace and peace to you 4 from God our Father and the Lord Jesus Christ!
1:3 Blessed 5 is 6 the God and Father of our Lord Jesus Christ, who has blessed 7 us with every spiritual blessing in the heavenly realms in Christ. 1:4 For 8 he chose us in Christ 9 before the foundation of the world that we may be holy and unblemished 10 in his sight 11 in love. 12 1:5 He did this by predestining 13 us to adoption as his 14 sons 15 through Jesus Christ, according to the pleasure 16 of his will – 1:6 to the praise of the glory of his grace 17 that he has freely bestowed on us in his dearly loved Son. 18 1:7 In him 19 we have redemption through his blood, 20 the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight. 1:9 He did this when he revealed 21 to us the secret 22 of his will, according to his good pleasure that he set forth 23 in Christ, 24 1:10 toward the administration of the fullness of the times, to head up 25 all things in Christ – the things in heaven 26 and the things on earth. 27 1:11 In Christ 28 we too have been claimed as God’s own possession, 29 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will 1:12 so that we, who were the first to set our hope 30 on Christ, 31 would be to the praise of his glory. 1:13 And when 32 you heard the word of truth (the gospel of your salvation) – when you believed in Christ 33 – you were marked with the seal 34 of the promised Holy Spirit, 35 1:14 who is the down payment 36 of our inheritance, until the redemption of God’s own possession, 37 to the praise of his glory.
1:15 For this reason, 38 because I 39 have heard 40 of your faith in the Lord Jesus and your love 41 for all the saints, 1:16 I do not cease to give thanks for you when I remember you 42 in my prayers. 1:17 I pray that 43 the God of our Lord Jesus Christ, the Father of glory, 44 may give you spiritual wisdom and revelation 45 in your growing knowledge of him, 46 1:18 – since the eyes of your 47 heart have been enlightened 48 – so that you may know what is the hope of his calling, 49 what is the wealth of his glorious 50 inheritance in the saints, 1:19 and what is the incomparable 51 greatness of his power toward 52 us who believe, as displayed in 53 the exercise of his immense strength. 54 1:20 This power 55 he exercised 56 in Christ when he raised him 57 from the dead and seated him 58 at his right hand in the heavenly realms 59 1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God 60 put 61 all things under Christ’s 62 feet, 63 and he gave him to the church as head over all things. 64 1:23 Now the church is 65 his body, the fullness of him who fills all in all. 66
Hakim-hakim 6:1-40
Konteks6:1 The Israelites did evil in the Lord’s sight, 67 so the Lord turned them over to 68 Midian for seven years. 6:2 The Midianites 69 overwhelmed Israel. 70 Because of Midian the Israelites made shelters 71 for themselves in the hills, as well as caves and strongholds. 6:3 Whenever the Israelites planted their crops, 72 the Midianites, Amalekites, and the people from the east would attack them. 73 6:4 They invaded the land 74 and devoured 75 its crops 76 all the way to Gaza. They left nothing for the Israelites to eat, 77 and they took away 78 the sheep, oxen, and donkeys. 6:5 When they invaded 79 with their cattle and tents, they were as thick 80 as locusts. Neither they nor their camels could be counted. 81 They came to devour 82 the land. 6:6 Israel was so severely weakened by Midian that the Israelites cried out to the Lord for help.
6:7 When the Israelites cried out to the Lord for help because of Midian, 6:8 he 83 sent a prophet 84 to the Israelites. He said to them, “This is what the Lord God of Israel says: ‘I brought you up from Egypt 85 and took you out of that place of slavery. 86 6:9 I rescued you from Egypt’s power 87 and from the power of all who oppressed you. I drove them out before you and gave their land to you. 6:10 I said to you, “I am the Lord your God! Do not worship 88 the gods of the Amorites, in whose land you are now living!” But you have disobeyed me.’” 89
6:11 The Lord’s angelic messenger 90 came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash’s son Gideon 91 was threshing 92 wheat in a winepress 93 so he could hide it from the Midianites. 94 6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!” 6:13 Gideon said to him, “Pardon me, 95 but if the Lord is with us, why has such disaster 96 overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, 97 ‘Did the Lord not bring us up from Egypt?’ But now the Lord has abandoned us and handed us over to Midian.” 6:14 Then the Lord himself 98 turned to him and said, “You have the strength. 99 Deliver Israel from the power of the Midianites! 100 Have I not sent you?” 6:15 Gideon 101 said to him, “But Lord, 102 how 103 can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” 104 6:16 The Lord said to him, “Ah, but 105 I will be with you! You will strike down the whole Midianite army.” 106 6:17 Gideon 107 said to him, “If you really are pleased with me, 108 then give me 109 a sign as proof that it is really you speaking with me. 6:18 Do not leave this place until I come back 110 with a gift 111 and present it to you.” The Lord said, “I will stay here until you come back.”
6:19 Gideon went and prepared a young goat, 112 along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food 113 to him under the oak tree and presented it to him. 6:20 God’s messenger said to him, “Put the meat and unleavened bread on this rock, 114 and pour out the broth.” Gideon did as instructed. 115 6:21 The Lord’s messenger touched the meat and the unleavened bread with the tip of his staff. 116 Fire flared up from the rock and consumed the meat and unleavened bread. The Lord’s messenger then disappeared. 117
6:22 When Gideon realized 118 that it was the Lord’s messenger, he 119 said, “Oh no! 120 Master, Lord! 121 I have seen the Lord’s messenger face to face!” 6:23 The Lord said to him, “You are safe! 122 Do not be afraid! You are not going to die!” 6:24 Gideon built an altar for the Lord there, and named it “The Lord is on friendly terms with me.” 123 To this day it is still there in Ophrah of the Abiezrites.
6:25 That night the Lord said to him, “Take the bull from your father’s herd, as well as a second bull, one that is seven years old. 124 Pull down your father’s Baal altar and cut down the nearby Asherah pole. 6:26 Then build an altar for the Lord your God on the top of this stronghold according to the proper pattern. 125 Take the second bull and offer it as a burnt sacrifice on the wood from the Asherah pole that you cut down.” 6:27 So Gideon took ten of his servants 126 and did just as the Lord had told him. He was too afraid of his father’s family 127 and the men of the city to do it in broad daylight, so he waited until nighttime. 128
6:28 When the men of the city got up the next morning, they saw 129 the Baal altar pulled down, the nearby Asherah pole cut down, and the second bull sacrificed on the newly built altar. 6:29 They said to one another, 130 “Who did this?” 131 They investigated the matter thoroughly 132 and concluded 133 that Gideon son of Joash had done it. 6:30 The men of the city said to Joash, “Bring out your son, so we can execute him! 134 He pulled down the Baal altar and cut down the nearby Asherah pole.” 6:31 But Joash said to all those who confronted him, 135 “Must you fight Baal’s battles? 136 Must you rescue him? Whoever takes up his cause 137 will die by morning! 138 If he really is a god, let him fight his own battles! 139 After all, it was his altar that was pulled down.” 140 6:32 That very day Gideon’s father named him Jerub-Baal, 141 because he had said, “Let Baal fight with him, for it was his altar that was pulled down.”
6:33 All the Midianites, Amalekites, and the people from the east 142 assembled. They crossed the Jordan River 143 and camped in the Jezreel Valley. 6:34 The Lord’s spirit took control of 144 Gideon. He blew a trumpet, 145 summoning the Abiezrites to follow him. 146 6:35 He sent messengers throughout Manasseh and summoned them to follow him as well. 147 He also sent messengers throughout Asher, Zebulun, and Naphtali, and they came up to meet him.
6:36 Gideon said to God, “If you really intend to use me to deliver Israel, 148 as you promised, then give me a sign as proof. 149 6:37 Look, I am putting a wool fleece on the threshing floor. If there is dew only on the fleece, and the ground around it 150 is dry, then I will be sure 151 that you will use me to deliver Israel, 152 as you promised.” 6:38 The Lord did as he asked. 153 When he got up the next morning, he squeezed the fleece, and enough dew dripped from it to fill a bowl. 154 6:39 Gideon said to God, “Please do not get angry at me, when I ask for just one more sign. 155 Please allow me one more test with the fleece. This time make only the fleece dry, while the ground around it is covered with dew.” 156 6:40 That night God did as he asked. 157 Only the fleece was dry and the ground around it was covered with dew.
[1:1] 1 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] 2 tc The earliest and most important
[1:1] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:1] 3 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[1:2] 4 tn Grk “Grace to you and peace.”
[1:3] 5 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
[1:3] 6 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
[1:3] 7 tn Or “enriched,” “conferred blessing.”
[1:4] 8 tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).
[1:4] 10 sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
[1:4] 12 tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.
[1:5] 13 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).
[1:5] sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
[1:5] 14 tn Grk “to himself” after “through Jesus Christ.”
[1:5] 15 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”
[1:5] sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.
[1:5] 16 tn Or “good pleasure.”
[1:6] 17 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 18 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:6] sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
[1:7] 19 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 20 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
[1:9] 21 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:9] 22 tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.
[1:9] 23 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
[1:9] 24 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.
[1:9] sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protiqhmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
[1:10] 25 tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).
[1:10] 26 tn Grk “the heavens.”
[1:10] 27 sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”
[1:11] 28 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 29 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.
[1:11] sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).
[1:12] 30 tn Or “who had already hoped.”
[1:12] 31 tn Or “the Messiah.”
[1:13] 32 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
[1:13] 33 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
[1:13] 34 tn Or “you were sealed.”
[1:13] 35 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
[1:14] 36 tn Or “first installment,” “pledge,” “deposit.”
[1:14] sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).
[1:14] 37 tn Grk “the possession.”
[1:15] 38 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
[1:15] 40 tn Grk “having also heard.”
[1:15] 41 tc Ì46 א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of
[1:16] 42 tn Grk “making mention [of you].”
[1:17] 43 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
[1:17] 44 tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”
[1:17] 45 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
[1:17] 46 tn Grk “in the knowledge of him.”
[1:17] sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).
[1:18] 47 tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.
[1:18] tn Grk “the.”
[1:18] 48 tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
[1:18] 49 tn Or “the hope to which he has called you.”
[1:18] sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past (calling), the future (inheritance), and the present (power toward us who believe).
[1:18] 50 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
[1:19] 51 tn Or “immeasurable, surpassing”
[1:19] 53 tn Grk “according to.”
[1:19] 54 tn Grk “according to the exercise of the might of his strength.”
[1:19] sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).
[1:20] 55 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 56 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 57 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:20] 58 tc The majority of
[1:20] 59 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.
[1:22] 60 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 62 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 63 sn An allusion to Ps 8:6.
[1:22] 64 tn Grk “and he gave him as head over all things to the church.”
[1:23] 65 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
[1:23] 66 tn Or perhaps, “who is filled entirely.”
[1:23] sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).
[6:1] 67 tn Heb “in the eyes of.”
[6:1] 68 tn Heb “gave them into the hand of.”
[6:2] 69 tn Heb “the hand of Midian.”
[6:2] 70 tn Heb “The hand of Midian was strong against Israel.”
[6:2] 71 tn Or possibly “secret storage places.” The Hebrew word occurs only here in the Hebrew Bible.
[6:3] 72 tn Heb “Whenever Israel sowed seed.”
[6:3] 73 tn Heb “Midian, Amalek, and the sons of the east would go up, they would go up against him.” The translation assumes that וְעָלוּ (vÿ’alu) is dittographic (note the following עָלָיו, ’alayv).
[6:4] 74 tn Heb “They encamped against them.”
[6:4] 76 tn Heb “the crops of the land.”
[6:4] 77 tn Heb “They left no sustenance in Israel.”
[6:4] 78 tn The words “they took away” are supplied in the translation for clarification.
[6:5] 81 tn Heb “To them and to their camels there was no number.”
[6:5] 82 tn Heb “destroy.” The translation “devour” carries through the imagery of a locust plague earlier in this verse.
[6:8] 83 tn Heb “the
[6:8] 84 tn Heb “a man, a prophet.” Hebrew idiom sometimes puts a generic term before a more specific designation.
[6:8] 85 tc Some ancient witnesses read “from the land of Egypt.” מֵאֶרֶץ (me’erets, “from the land [of]”) could have been accidentally omitted by homoioarcton (note the following מִמִּצְרַיִם [mimmitsrayim, “from Egypt”]).
[6:8] 86 tn Heb “of the house of slavery.”
[6:9] 87 tn Heb “hand” (also a second time later in this verse).
[6:10] 88 tn Heb “Do not fear.”
[6:10] 89 tn Heb “you have not listened to my voice.”
[6:11] 90 tn The adjective “angelic” is interpretive.
[6:11] sn The
[6:11] 91 tn Heb “Now Gideon his son…” The Hebrew circumstantial clause (note the pattern vav [ו] + subject + predicate) breaks the narrative sequence and indicates that the angel’s arrival coincided with Gideon’s threshing.
[6:11] 92 tn Heb “beating out.”
[6:11] 93 sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.
[6:13] 95 tn Heb “But my lord.”
[6:14] 98 sn Some interpreters equate the
[6:14] 99 tn Heb “Go in this strength of yours.”
[6:14] 100 tn Heb “the hand of Midian.”
[6:15] 101 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:15] 102 tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.
[6:15] 103 tn Heb “with what.”
[6:15] 104 tn Heb “in my father’s house.”
[6:16] 106 tn Heb “You will strike down Midian as one man.” The idiom “as one man” emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, “as if they were just one man.”
[6:17] 107 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:17] 108 tn Heb “If I have found favor in your eyes.”
[6:17] 109 tn Heb “perform for me.”
[6:18] 110 tn The Hebrew text adds “to you,” but this has not been included in the translation for stylistic reasons.
[6:18] 111 tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.
[6:19] 112 tn Heb “a kid from among the goats.”
[6:19] 113 tn The words “the food” are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.
[6:20] 114 tn Heb “Take the meat…and put [it] on this rock.”
[6:20] 115 tn Heb “and he did so.”
[6:21] 116 tn Heb “extended the tip of the staff which was in his hand and touched the meat and unleavened bread.”
[6:21] 117 tn Heb “went from his eyes.”
[6:22] 119 tn Heb “Gideon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[6:22] 121 tn The Hebrew text reads אֲדֹנַי יְהוִה (’adonay yÿhvih, “Lord [the same title used in v. 15],
[6:23] 122 tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.
[6:24] 123 tn Heb “The
[6:25] 124 tn Or “Take a bull from your father’s herd, the second one, the one seven years old.” Apparently Gideon would need the bulls to pull down the altar.
[6:26] 125 tn Possibly “in a row” or “in a layer,” perhaps referring to the arrangement of the stones used in the altar’s construction.
[6:27] 126 tn Heb “men from among his servants.”
[6:27] 128 tn Heb “so he did it at night.”
[6:28] 129 tn Heb “look!” The narrator uses this word to invite his audience/readers to view the scene through the eyes of the men.
[6:29] 130 tn Heb “each one to his neighbor.”
[6:29] 131 tn Heb “this thing.”
[6:29] 132 tn Heb “they inquired and searched.” The synonyms are joined to emphasize the care with which they conducted their inquiry.
[6:29] 133 tn Heb “and said.” Perhaps the plural subject is indefinite. If so, it could be translated, “they were told.”
[6:30] 134 tn Heb “and let him die.” The jussive form with vav after the imperative is best translated as a purpose clause.
[6:31] 135 tn Heb “to all who stood against him.”
[6:31] 136 tn Heb “Do you fight for Baal?”
[6:31] 137 tn Heb “fights for him.”
[6:31] 138 sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.
[6:31] 139 tn Heb “fight for himself.”
[6:31] 140 tn Heb “for he pulled down his altar.” The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible).
[6:32] 141 tn Heb “He called him on that day Jerub-Baal.” The name means, at least by popular etymology, “Let Baal fight!”
[6:33] 142 tn Heb “Midian, Amalek, and the sons of the east.”
[6:33] 143 tn The words “the Jordan River” are not in the Hebrew text, but are supplied in the translation for clarification.
[6:34] 145 tn That is, “mustered an army.”
[6:34] 146 tn Heb “Abiezer was summoned after him.”
[6:35] 147 tn Heb “and he also was summoned after him.”
[6:36] 148 tn More literally, “you are about to deliver Israel by my hand.”
[6:36] 149 tn The words “then give me a sign as proof” are supplied in the translation for clarification.
[6:37] 150 tn Heb “all the ground.”
[6:37] 152 tn Heb “you will deliver Israel by my hand.”
[6:38] 153 tn Heb “And it was so.”
[6:38] 154 tn Heb “dew dripped from the fleece – a bowl full of water.”
[6:39] 155 tn Heb “Let your anger not rage at me, so that I might speak only this once.”
[6:39] 156 tn Heb “let the fleece alone be dry, while dew is on all the ground.”
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