Efesus 1:7-8

1:7 In him ¹  we have redemption through his blood, ²  the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.

Efesus 1:12

1:12 so that we, who were the first to set our hope ³  on Christ, ⁴  would be to the praise of his glory.

Efesus 1:14

1:14 who is the down payment ⁵  of our inheritance, until the redemption of God’s own possession, ⁶  to the praise of his glory.

Efesus 1:18

1:18 – since the eyes of your ⁷  heart have been enlightened ⁸  – so that you may know what is the hope of his calling, ⁹  what is the wealth of his glorious ¹⁰  inheritance in the saints,

Efesus 2:7

2:7 to demonstrate in the coming ages ¹¹  the surpassing wealth of his grace in kindness toward ¹²  us in Christ Jesus.

Efesus 3:10-11

3:10 The purpose of this enlightenment is that ¹³  through the church the multifaceted wisdom ¹⁴  of God should now be disclosed to the rulers and the authorities in the heavenly realms. 3:11 This was according to ¹⁵  the eternal purpose that he accomplished in Christ Jesus our Lord,

Amsal 16:4

16:4 The Lord works ¹⁶  everything for its own ends ¹⁷  –

even the wicked for the day of disaster. ¹⁸ 

Yesaya 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ¹⁹ 

Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ²⁰  instead of mourning,

a garment symbolizing praise, ²¹  instead of discouragement. ²² 

They will be called oaks of righteousness, ²³ 

trees planted by the Lord to reveal his splendor. ²⁴ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ²⁵  to grow,

and give his people reason to praise him in the sight of all the nations. ²⁶ 

Yeremia 33:9

33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ ²⁷ 

Lukas 2:14

2:14 “Glory ²⁸  to God in the highest,

and on earth peace among people ²⁹  with whom he is pleased!” ³⁰ 

Roma 9:23-24

9:23 And what if he is willing to make known the wealth of his glory on the objects ³¹  of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ³² 

Kolose 4:15

4:15 Give my greetings to the brothers and sisters ³³  who are in Laodicea and to Nympha and the church that meets in her ³⁴  house. ³⁵ 

Filipi 1:11

1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Filipi 4:19

4:19 And my God will supply your every need according to his glorious riches ³⁶  in Christ Jesus.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 1:8-10

1:8 For God is my witness that I long for all of you with the affection of Christ Jesus. 1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

Filipi 1:1

Salutation

1:1 From Paul ³⁷  and Timothy, slaves ³⁸  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³⁹  with the overseers ⁴⁰  and deacons.

Titus 1:14-16

1:14 and not pay attention to Jewish myths ⁴¹  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ⁴²  a slave ⁴³  of God and apostle of Jesus Christ, to further the faith ⁴⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 2:9

2:9 So ⁴⁵  I was far wealthier ⁴⁶  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ⁴⁷ 

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[1:7]  ¹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ² sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:12]  ³ tn Or “who had already hoped.”

[1:12]  ⁴ tn Or “the Messiah.”

[1:14]  ⁵ 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]  ⁶ tn Grk “the possession.”

[1:18]  ⁷ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  tn Grk “the.”

[1:18]  ⁸ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ⁹ tn Or “the hope to which he has called you.”

[1:18]  sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past (calling), the future (inheritance), and the present (power toward us who believe).

[1:18]  ¹⁰ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[2:7]  ¹¹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹² tn Or “upon.”

[3:10]  ¹³ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ¹⁴ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:11]  ¹⁵ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

[16:4]  ¹⁶ sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).

[16:4]  ¹⁷ tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.

[16:4]  ¹⁸ sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.

[43:21]  ¹⁹ tn Heb “[so] they might declare my praise.”

[61:3]  ²⁰ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ²¹ tn Heb “garment of praise.”

[61:3]  ²² tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ²³ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ²⁴ tn Heb “a planting of the Lord to reveal splendor.”

[61:11]  ²⁵ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ²⁶ tn Heb “and praise before all the nations.”

[33:9]  ²⁷ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

[2:14]  ²⁸ sn Glory here refers to giving honor to God.

[2:14]  ²⁹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ³⁰ 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).

[9:23]  ³¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:2]  ³² tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[4:15]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ³⁴ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ³⁵ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:19]  ³⁶ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[1:1]  ³⁷ 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]  ³⁸ tn Traditionally, “servants” or “bondservants.” 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]  ³⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴⁰ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:14]  ⁴¹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:1]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:9]  ⁴⁵ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ⁴⁶ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ⁴⁷ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.