2 Korintus 4:6

4:6 For God, who said “Let light shine out of darkness,” ¹  is the one who shined in our hearts to give us the light of the glorious knowledge ²  of God in the face of Christ. ³ 

2 Korintus 4:15

4:15 For all these things are for your sake, so that the grace that is including ⁴  more and more people may cause thanksgiving to increase ⁵  to the glory of God.

Mazmur 102:16

102:16 when the Lord rebuilds Zion,

and reveals his splendor,

Matius 6:13

6:13 And do not lead us into temptation, ⁶  but deliver us from the evil one. ⁷ 

Lukas 2:14

2:14 “Glory ⁸  to God in the highest,

and on earth peace among people ⁹  with whom he is pleased!” ¹⁰ 

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 15:7

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory.

Efesus 1:6

1:6 to the praise of the glory of his grace ¹¹  that he has freely bestowed on us in his dearly loved Son. ¹² 

Efesus 1:12-14

1:12 so that we, who were the first to set our hope ¹³  on Christ, ¹⁴  would be to the praise of his glory. 1:13 And when ¹⁵  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁶  – you were marked with the seal ¹⁷  of the promised Holy Spirit, ¹⁸  1:14 who is the down payment ¹⁹  of our inheritance, until the redemption of God’s own possession, ²⁰  to the praise of his glory.

Efesus 2:7

2:7 to demonstrate in the coming ages ²¹  the surpassing wealth of his grace in kindness toward ²²  us in Christ Jesus.

Efesus 3:8-10

3:8 To me – less than the least of all the saints ²³  – this grace was given, ²⁴  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ²⁵  everyone about God’s secret plan ²⁶  – a secret that has been hidden for ages ²⁷  in God ²⁸  who has created all things. 3:10 The purpose of this enlightenment is that ²⁹  through the church the multifaceted wisdom ³⁰  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Kolose 1:27

1:27 God wanted to make known to them the glorious ³¹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:2

1:2 to the saints, the faithful ³²  brothers and sisters ³³  in Christ, at Colossae. Grace and peace to you ³⁴  from God our Father! ³⁵ 

Kolose 1:10

1:10 so that you may live ³⁶  worthily of the Lord and please him in all respects ³⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ³⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 1:12

Futility of Secular Accomplishment

1:12 I, the Teacher, have been king over Israel in Jerusalem. ³⁹ 

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

[4:6]  ¹ sn An allusion to Gen 1:3; see also Isa 9:2.

[4:6]  ² tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:6]  ³ tc ‡ Most witnesses, including several early and important ones (Ì⁴⁶ א C H Ψ 0209 1739^c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁷ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

[4:15]  ⁴ tn Or “that is abounding to.”

[4:15]  ⁵ tn Or “to abound.”

[6:13]  ⁶ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ⁷ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[2:14]  ⁸ sn Glory here refers to giving honor to God.

[2:14]  ⁹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁰ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[1:6]  ¹¹ 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]  ¹² 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.

[1:12]  ¹³ tn Or “who had already hoped.”

[1:12]  ¹⁴ tn Or “the Messiah.”

[1:13]  ¹⁵ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹⁶ 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]  ¹⁷ tn Or “you were sealed.”

[1:13]  ¹⁸ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ¹⁹ 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]  ²⁰ tn Grk “the possession.”

[2:7]  ²¹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ²² tn Or “upon.”

[3:8]  ²³ 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]  ²⁴ 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]  ²⁵ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ²⁶ 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]  ²⁷ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ²⁸ 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.

[3:10]  ²⁹ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ³⁰ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[1:27]  ³¹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ³² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁴ tn Or “Grace to you and peace.”

[1:2]  ³⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:10]  ³⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ³⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:12]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.