Yesaya 40:10-11

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹ 

his military power establishes his rule. ² 

Look, his reward is with him;

his prize goes before him. ³ 

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁴ 

he leads the ewes along.

Yesaya 46:3-4

46:3 “Listen to me, O family of Jacob, ⁵ 

all you who are left from the family of Israel, ⁶ 

you who have been carried from birth, ⁷ 

you who have been supported from the time you left the womb. ⁸ 

46:4 Even when you are old, I will take care of you, ⁹ 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ¹⁰ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ¹¹ 

The messenger sent from his very presence ¹²  delivered them.

In his love and mercy he protected ¹³  them;

he lifted them up and carried them throughout ancient times. ¹⁴ 

Mikha 5:4

5:4 He will assume his post ¹⁵  and shepherd the people ¹⁶  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹⁷ 

They will live securely, ¹⁸  for at that time he will be honored ¹⁹ 

even in the distant regions of ²⁰  the earth.

Efesus 1:19-20

1:19 and what is the incomparable ²¹  greatness of his power toward ²²  us who believe, as displayed in ²³  the exercise of his immense strength. ²⁴  1:20 This power ²⁵  he exercised ²⁶  in Christ when he raised him ²⁷  from the dead and seated him ²⁸  at his right hand in the heavenly realms ²⁹ 

Efesus 2:10

2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ³⁰ 

Efesus 3:7

3:7 I became a servant of this gospel ³¹  according to the gift of God’s grace that was given to me by ³²  the exercise of his power. ³³ 

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³⁴  for the sake of you Gentiles –

Efesus 1:5

1:5 He did this by predestining ³⁵  us to adoption as his ³⁶  sons ³⁷  through Jesus Christ, according to the pleasure ³⁸  of his will –

Efesus 1:2

1:2 Grace and peace to you ³⁹  from God our Father and the Lord Jesus Christ!

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁰  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴¹  sound teaching.

Pengkhotbah 1:5

1:5 The sun rises ⁴²  and the sun sets; ⁴³ 

it hurries away ⁴⁴  to a place from which it rises ⁴⁵  again. ⁴⁶ 

[40:10]  ¹ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ² tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ³ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[40:11]  ⁴ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[46:3]  ⁵ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ⁶ tn Heb “and all the remnant of the house of Israel.”

[46:3]  ⁷ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ⁸ tn Heb “who have been lifted up from the womb.”

[46:4]  ⁹ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ¹⁰ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

[63:9]  ¹¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ¹³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[5:4]  ¹⁵ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹⁶ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹⁷ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹⁸ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹⁹ tn Heb “be great.”

[5:4]  ²⁰ tn Or “to the ends of.”

[1:19]  ²¹ tn Or “immeasurable, surpassing”

[1:19]  ²² tn Or “for, to”

[1:19]  ²³ tn Grk “according to.”

[1:19]  ²⁴ tn Grk “according to the exercise of the might of his strength.”

[1:19]  sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

[1:20]  ²⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁷ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). 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.

[1:20]  ²⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁹ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[2:10]  ³⁰ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

[3:7]  ³¹ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ³² tn Grk “according to.”

[3:7]  ³³ sn On the exercise of his power see 1:19-20.

[3:1]  ³⁴ 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.

[1:5]  ³⁵ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).

[1:5]  ³⁶ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ³⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.

[1:5]  ³⁸ tn Or “good pleasure.”

[1:2]  ³⁹ tn Grk “Grace to you and peace.”

[2:1]  ⁴⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁴¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:5]  ⁴² tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ⁴³ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ⁴⁴ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ⁴⁵ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ⁴⁶ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.