1 Korintus 4:1
Konteks4:1 One 1 should think about us this way – as servants of Christ and stewards of the mysteries of God.
Matius 13:11
Konteks13:11 He replied, 2 “You have been given 3 the opportunity to know 4 the secrets 5 of the kingdom of heaven, but they have not.
Roma 11:25
Konteks11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 6 so that you may not be conceited: A partial hardening has happened to Israel 7 until the full number 8 of the Gentiles has come in.
Roma 16:25
Konteks16:25 9 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,
Efesus 3:4
Konteks3:4 When reading this, 10 you will be able to 11 understand my insight into this secret 12 of Christ.
Efesus 6:19
Konteks6:19 Pray 13 for me also, that I may be given the message when I begin to speak 14 – that I may confidently make known 15 the mystery of the gospel,
Kolose 1:26
Konteks1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.
Kolose 1:1
Konteks1:1 From Paul, 16 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 17 authorities, to be obedient, to be ready for every good work.
[4:1] 1 tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).
[13:11] 2 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] 3 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] 4 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] 5 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).
[11:25] 6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[11:25] 7 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
[16:25] 9 tc There is a considerable degree of difference among the
[3:4] 10 tn Grk “which, when reading.”
[3:4] 11 tn Grk “you are able to.”
[6:19] 13 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
[6:19] 14 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”
[6:19] 15 tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”
[1:1] 16 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] 17 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.