1 Timotius 3:9

3:9 holding to the mystery of the faith ¹  with a clear conscience.

Matius 13:11

13:11 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 16:25

16:25 ⁶ 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,

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁷  of the church in Cenchrea,

Kolose 2:7

2:7 rooted ⁸  and built up in him and firm ⁹  in your ¹⁰  faith just as you were taught, and overflowing with thankfulness.

Efesus 1:9

1:9 He did this when he revealed ¹¹  to us the secret ¹²  of his will, according to his good pleasure that he set forth ¹³  in Christ, ¹⁴ 

Efesus 3:3-9

3:3 that ¹⁵  by revelation the divine secret ¹⁶  was made known to me, as I wrote before briefly. ¹⁷  3:4 When reading this, ¹⁸  you will be able to ¹⁹  understand my insight into this secret ²⁰  of Christ. 3:5 Now this secret ²¹  was not disclosed to people ²²  in former ²³  generations as it has now been revealed to his holy apostles and prophets by ²⁴  the Spirit, 3:6 namely, that through the gospel ²⁵  the Gentiles are fellow heirs, fellow members ²⁶  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ²⁷  according to the gift of God’s grace that was given to me by ²⁸  the exercise of his power. ²⁹  3:8 To me – less than the least of all the saints ³⁰  – this grace was given, ³¹  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ³²  everyone about God’s secret plan ³³  – a secret that has been hidden for ages ³⁴  in God ³⁵  who has created all things.

Efesus 6:19

6:19 Pray ³⁶  for me also, that I may be given the message when I begin to speak ³⁷  – that I may confidently make known ³⁸  the mystery of the gospel,

Kolose 2:2

2:2 My goal is that ³⁹  their hearts, having been knit together ⁴⁰  in love, may be encouraged, and that ⁴¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴² 

Kolose 2:2

2:2 My goal is that ⁴³  their hearts, having been knit together ⁴⁴  in love, may be encouraged, and that ⁴⁵  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴⁶ 

Kolose 2:7

2:7 rooted ⁴⁷  and built up in him and firm ⁴⁸  in your ⁴⁹  faith just as you were taught, and overflowing with thankfulness.

Wahyu 17:5

17:5 On ⁵⁰  her forehead was written a name, a mystery: ⁵¹  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 17:7

17:7 But ⁵²  the angel said to me, “Why are you astounded? I will interpret ⁵³  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

[3:9]  ¹ sn The mystery of the faith is a reference to the revealed truths of the Christian faith.

[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).

[16:25]  ⁶ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[16:1]  ⁷ 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.

[2:7]  ⁸ tn Or “having been rooted.”

[2:7]  ⁹ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ¹⁰ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[1:9]  ¹¹ 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]  ¹² tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.

[1:9]  ¹³ tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.

[1:9]  ¹⁴ 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.

[3:3]  ¹⁵ tn Or “namely, that is.”

[3:3]  ¹⁶ tn Or “mystery.”

[3:3]  ¹⁷ 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]  ¹⁸ tn Grk “which, when reading.”

[3:4]  ¹⁹ tn Grk “you are able to.”

[3:4]  ²⁰ tn Or “mystery.”

[3:5]  ²¹ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ²² tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ²³ tn Grk “other.”

[3:5]  ²⁴ tn Or “in.”

[3:6]  ²⁵ 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]  ²⁶ tn Grk “and fellow members.”

[3:7]  ²⁷ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ²⁸ tn Grk “according to.”

[3:7]  ²⁹ sn On the exercise of his power see 1:19-20.

[3:8]  ³⁰ 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]  ³¹ 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]  ³² tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ³³ 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]  ³⁴ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ³⁵ 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.

[6:19]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.”

[2:2]  ³⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁴⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁴¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:2]  ⁴³ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁴⁴ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁴⁵ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴⁶ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:7]  ⁴⁷ tn Or “having been rooted.”

[2:7]  ⁴⁸ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁴⁹ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[17:5]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁵¹ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:7]  ⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ⁵³ tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.