Matius 11:25-27

Jesus’ Invitation

11:25 At that time Jesus said, ¹  “I praise ²  you, Father, Lord ³  of heaven and earth, because ⁴  you have hidden these things from the wise ⁵  and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. ⁶  11:27 All things have been handed over to me by my Father. ⁷  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁸  to reveal him.

Yesaya 54:13

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ⁹ 

Lukas 10:21-22

10:21 On that same occasion ¹⁰  Jesus ¹¹  rejoiced ¹²  in the Holy Spirit and said, “I praise ¹³  you, Father, Lord ¹⁴  of heaven and earth, because ¹⁵  you have hidden these things from the wise ¹⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁷  10:22 All things have been given to me by my Father. ¹⁸  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁹  to reveal him.”

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ²⁰  Everyone who hears and learns from the Father ²¹  comes to me.

Yohanes 17:6-8

Jesus Prays for the Disciples

17:6 “I have revealed ²²  your name to the men ²³  you gave me out of the world. They belonged to you, ²⁴  and you gave them to me, and they have obeyed ²⁵  your word. 17:7 Now they understand ²⁶  that everything ²⁷  you have given me comes from you, 17:8 because I have given them the words you have given me. They ²⁸  accepted ²⁹  them ³⁰  and really ³¹  understand ³²  that I came from you, and they believed that you sent me.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ³³  to heaven ³⁴  and said, “Father, the time ³⁵  has come. Glorify your Son, so that your ³⁶  Son may glorify you –

Kolose 2:9-12

2:9 For in him all the fullness of deity lives ³⁷  in bodily form, 2:10 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, ³⁸  with a circumcision performed by human hands, but by the removal ³⁹  of the fleshly body, ⁴⁰  that is, ⁴¹  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ⁴²  faith in the power ⁴³  of God who raised him from the dead.

Galatia 1:16

1:16 to reveal his Son in ⁴⁴  me so that I could preach him ⁴⁵  among the Gentiles, I did not go to ask advice from ⁴⁶  any human being, ⁴⁷ 

Efesus 1:17-18

1:17 I pray that ⁴⁸  the God of our Lord Jesus Christ, the Father of glory, ⁴⁹  may give you spiritual wisdom and revelation ⁵⁰  in your growing knowledge of him, ⁵¹  1:18 – since the eyes of your ⁵²  heart have been enlightened ⁵³  – so that you may know what is the hope of his calling, ⁵⁴  what is the wealth of his glorious ⁵⁵  inheritance in the saints,

Efesus 2:8

2:8 For by grace you are saved ⁵⁶  through faith, ⁵⁷  and this is not from yourselves, it is the gift of God;

Efesus 3:5

3:5 Now this secret ⁵⁸  was not disclosed to people ⁵⁹  in former ⁶⁰  generations as it has now been revealed to his holy apostles and prophets by ⁶¹  the Spirit,

Efesus 3:18-19

3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ⁶²  3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ⁶³  all the fullness of God.

Kolose 1:26-27

1:26 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 ⁶⁴  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ⁶⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁶⁶  water.” ⁶⁷ 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

[11:25]  ¹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ² tn Or “thank.”

[11:25]  ³ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁴ tn Or “that.”

[11:25]  ⁵ sn See 1 Cor 1:26-31.

[11:26]  ⁶ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:27]  ⁷ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ⁸ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[54:13]  ⁹ tn Heb “and great [will be] the peace of your sons.”

[10:21]  ¹⁰ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹³ tn Or “thank.”

[10:21]  ¹⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ¹⁵ tn Or “that.”

[10:21]  ¹⁶ sn See 1 Cor 1:26-31.

[10:21]  ¹⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ¹⁸ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[6:45]  ²⁰ sn A quotation from Isa 54:13.

[6:45]  ²¹ tn Or “listens to the Father and learns.”

[17:6]  ²² tn Or “made known,” “disclosed.”

[17:6]  ²³ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²⁴ tn Grk “Yours they were.”

[17:6]  ²⁵ tn Or “have kept.”

[17:7]  ²⁶ tn Or “they have come to know,” or “they have learned.”

[17:7]  ²⁷ tn Grk “all things.”

[17:8]  ²⁸ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ²⁹ tn Or “received.”

[17:8]  ³⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ³¹ tn Or “truly.”

[17:8]  ³² tn Or have come to know.”

[17:1]  ³³ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ³⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ³⁵ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ³⁶ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[2:9]  ³⁷ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ³⁸ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁴³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[1:16]  ⁴⁴ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁴⁵ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁴⁶ 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]  ⁴⁷ tn Grk “from flesh and blood.”

[1:17]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.”

[2:8]  ⁵⁶ tn See note on the same expression in v. 5.

[2:8]  ⁵⁷ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[3:5]  ⁵⁸ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁵⁹ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁶⁰ tn Grk “other.”

[3:5]  ⁶¹ tn Or “in.”

[3:18]  ⁶² sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.

[3:19]  ⁶³ tn Or “with.”

[1:27]  ⁶⁴ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ⁶⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:15]  ⁶⁶ tn Grk “or come here to draw.”

[4:15]  ⁶⁷ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.