Mazmur 104:24

104:24 How many living things you have made, O Lord! ¹ 

You have exhibited great skill in making all of them; ² 

the earth is full of the living things you have made.

Mazmur 147:5

147:5 Our Lord is great and has awesome power; ³ 

there is no limit to his wisdom. ⁴ 

Roma 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Roma 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Efesus 1:8

1:8 that he lavished on us in all wisdom and insight.

Efesus 3:10

3:10 The purpose of this enlightenment is that ⁵  through the church the multifaceted wisdom ⁶  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁷  for the sake of you Gentiles –

Titus 1:1

Salutation

1:1 From Paul, ⁸  a slave ⁹  of God and apostle of Jesus Christ, to further the faith ¹⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[104:24]  ¹ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ² tn Heb “all of them with wisdom you have made.”

[147:5]  ³ tn Heb “and great of strength.”

[147:5]  ⁴ tn Heb “to his wisdom there is no counting.”

[3:10]  ⁵ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁶ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:1]  ⁷ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”