Mazmur 31:19

31:19 How great is your favor, ¹ 

which you store up for your loyal followers! ² 

In plain sight of everyone you bestow it on those who take shelter ³  in you. ⁴ 

Mazmur 31:1

Psalm 31 ⁵ 

For the music director; a psalm of David.

31:1 In you, O Lord, I have taken shelter!

Never let me be humiliated!

Vindicate me by rescuing me! ⁶ 

Kolose 2:9-10

2:9 For in him all the fullness of deity lives ⁷  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority.

Efesus 3:5-10

3:5 Now this secret ⁸  was not disclosed to people ⁹  in former ¹⁰  generations as it has now been revealed to his holy apostles and prophets by ¹¹  the Spirit, 3:6 namely, that through the gospel ¹²  the Gentiles are fellow heirs, fellow members ¹³  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ¹⁴  according to the gift of God’s grace that was given to me by ¹⁵  the exercise of his power. ¹⁶  3:8 To me – less than the least of all the saints ¹⁷  – this grace was given, ¹⁸  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ¹⁹  everyone about God’s secret plan ²⁰  – a secret that has been hidden for ages ²¹  in God ²²  who has created all things. 3:10 The purpose of this enlightenment is that ²³  through the church the multifaceted wisdom ²⁴  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Efesus 3:17-21

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, 3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ²⁵  3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ²⁶  all the fullness of God.

3:20 Now to him who by the power that is working within us ²⁷  is able to do far beyond ²⁸  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

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 ²⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³¹  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³²  authorities, to be obedient, to be ready for every good work.

Yohanes 3:1-2

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ³³  named Nicodemus, who was a member of the Jewish ruling council, ³⁴  3:2 came to Jesus ³⁵  at night ³⁶  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³⁷  that you do unless God is with him.”

Yohanes 4:10

4:10 Jesus answered ³⁸  her, “If you had known ³⁹  the gift of God and who it is who said to you, ‘Give me some water ⁴⁰  to drink,’ you would have asked him, and he would have given you living water.” ⁴¹ 

Wahyu 21:1-4

A New Heaven and a New Earth

21:1 Then ⁴²  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ⁴³  and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁴⁴  of God is among human beings. ⁴⁵  He ⁴⁶  will live among them, and they will be his people, and God himself will be with them. ⁴⁷  21:4 He ⁴⁸  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁴⁹ 

Wahyu 21:22-24

21:22 Now ⁵⁰  I saw no temple in the city, because the Lord God – the All-Powerful ⁵¹  – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations ⁵²  will walk by its light and the kings of the earth will bring their grandeur ⁵³  into it.

Wahyu 22:1-5

22:1 Then ⁵⁴  the angel ⁵⁵  showed me the river of the water of life – water as clear as crystal – pouring out ⁵⁶  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ⁵⁷  main street. ⁵⁸  On each side ⁵⁹  of the river is the tree of life producing twelve kinds ⁶⁰  of fruit, yielding its fruit every month of the year. ⁶¹  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ⁶²  and the throne of God and the Lamb will be in the city. ⁶³  His ⁶⁴  servants ⁶⁵  will worship ⁶⁶  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[31:19]  ¹ tn Or “How abundant are your blessings!”

[31:19]  ² tn Heb “for those who fear you.”

[31:19]  ³ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).

[31:19]  ⁴ tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”

[31:1]  ⁵ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

[31:1]  ⁶ tn Heb “in your vindication rescue me.”

[2:9]  ⁷ 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.

[3:5]  ⁸ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁹ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ¹⁰ tn Grk “other.”

[3:5]  ¹¹ tn Or “in.”

[3:6]  ¹² 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]  ¹³ tn Grk “and fellow members.”

[3:7]  ¹⁴ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ¹⁵ tn Grk “according to.”

[3:7]  ¹⁶ sn On the exercise of his power see 1:19-20.

[3:8]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ²⁰ 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]  ²¹ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ²² 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]  ²³ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ²⁴ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:18]  ²⁵ 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]  ²⁶ tn Or “with.”

[3:20]  ²⁷ sn On the power that is working within us see 1:19-20.

[3:20]  ²⁸ tn Or “infinitely beyond,” “far more abundantly than.”

[1:27]  ²⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ³⁰ 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]  ³¹ 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.

[3:1]  ³² 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.

[3:1]  ³³ sn See the note on Pharisees in 1:24.

[3:1]  ³⁴ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[3:2]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³⁶ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ³⁷ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[4:10]  ³⁸ tn Grk “answered and said to her.”

[4:10]  ³⁹ tn Or “if you knew.”

[4:10]  ⁴⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁴¹ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[21:1]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ⁴³ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ⁴⁴ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁴⁵ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁴⁶ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁴⁷ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ⁴⁸ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ⁴⁹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:22]  ⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ⁵¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[21:24]  ⁵² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ⁵³ tn Or “splendor”; Grk “glory.”

[22:1]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁵⁵ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁵⁶ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ⁵⁷ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁵⁸ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁵⁹ tn Grk “From here and from there.”

[22:2]  ⁶⁰ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁶¹ tn The words “of the year” are implied.

[22:3]  ⁶² tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁶³ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁶⁴ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁶⁵ tn See the note on the word “servants” in 1:1.

[22:3]  ⁶⁶ tn Or “will serve.”