Efesus 1:17-18
Konteks1:17 I pray that 1 the God of our Lord Jesus Christ, the Father of glory, 2 may give you spiritual wisdom and revelation 3 in your growing knowledge of him, 4 1:18 – since the eyes of your 5 heart have been enlightened 6 – so that you may know what is the hope of his calling, 7 what is the wealth of his glorious 8 inheritance in the saints,
Efesus 3:3-9
Konteks3:3 that 9 by revelation the divine secret 10 was made known to me, as I wrote before briefly. 11 3:4 When reading this, 12 you will be able to 13 understand my insight into this secret 14 of Christ. 3:5 Now this secret 15 was not disclosed to people 16 in former 17 generations as it has now been revealed to his holy apostles and prophets by 18 the Spirit, 3:6 namely, that through the gospel 19 the Gentiles are fellow heirs, fellow members 20 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 21 according to the gift of God’s grace that was given to me by 22 the exercise of his power. 23 3:8 To me – less than the least of all the saints 24 – this grace was given, 25 to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten 26 everyone about God’s secret plan 27 – a secret that has been hidden for ages 28 in God 29 who has created all things.
Matius 13:11
Konteks13:11 He replied, 30 “You have been given 31 the opportunity to know 32 the secrets 33 of the kingdom of heaven, but they have not.
Roma 16:25-27
Konteks16:25 34 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith – 16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.
Roma 16:1
Konteks16:1 Now I commend to you our sister Phoebe, who is a servant 35 of the church in Cenchrea,
Kolose 2:10-12
Konteks2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, 36 with a circumcision performed by human hands, but by the removal 37 of the fleshly body, 38 that is, 39 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 40 faith in the power 41 of God who raised him from the dead.
Galatia 1:12
Konteks1:12 For I did not receive it or learn it from any human source; 42 instead I received it 43 by a revelation of Jesus Christ. 44
Galatia 1:16
Konteks1:16 to reveal his Son in 45 me so that I could preach him 46 among the Gentiles, I did not go to ask advice from 47 any human being, 48
Kolose 1:26-28
Konteks1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 49 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing 50 and teaching 51 all people 52 with all wisdom so that we may present every person mature 53 in Christ.
Kolose 1:1
Konteks1:1 From Paul, 54 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 55 authorities, to be obedient, to be ready for every good work.
[1:17] 1 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] 2 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] 3 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] 4 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] 5 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] 6 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] 7 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] 8 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.”
[3:3] 9 tn Or “namely, that is.”
[3:3] 11 tn Or “as I wrote above briefly.”
[3:3] sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.
[3:4] 12 tn Grk “which, when reading.”
[3:4] 13 tn Grk “you are able to.”
[3:5] 15 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 16 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 19 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 20 tn Grk “and fellow members.”
[3:7] 21 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 22 tn Grk “according to.”
[3:7] 23 sn On the exercise of his power see 1:19-20.
[3:8] 24 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 25 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[3:9] 26 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 27 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 28 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 29 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[13:11] 30 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 31 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 32 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 33 tn Grk “the mysteries.”
[13:11] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[16:25] 34 tc There is a considerable degree of difference among the
[16:1] 35 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[2:11] 36 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
[2:11] 37 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
[2:11] 38 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
[2:11] 39 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
[2:12] 40 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 41 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
[1:12] 42 tn Or “I did not receive it from a human source, nor was I taught it.”
[1:12] 43 tn The words “I received it” are not in the Greek text but are implied.
[1:12] 44 tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
[1:16] 45 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
[1:16] 46 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
[1:16] 47 tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.
[1:16] 48 tn Grk “from flesh and blood.”
[1:27] 49 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:28] 50 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
[1:28] 51 tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
[1:28] 52 tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
[1:28] 53 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
[1:1] 54 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[3:1] 55 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
