1 Korintus 12:4-11

12:4 Now there are different gifts, but the same Spirit. 12:5 And there are different ministries, but the same Lord. 12:6 And there are different results, but the same God who produces all of them in everyone. 12:7 To each person the manifestation of the Spirit is given for the benefit of all. 12:8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Korintus 15:10

15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them – yet not I, but the grace of God with me.

Roma 9:16-18

9:16 So then, ¹  it does not depend on human desire or exertion, ²  but on God who shows mercy. 9:17 For the scripture says to Pharaoh: ³  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ⁴  9:18 So then, ⁵  God ⁶  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁷ 

Efesus 3:3-5

3:3 that ⁸  by revelation the divine secret ⁹  was made known to me, as I wrote before briefly. ¹⁰  3:4 When reading this, ¹¹  you will be able to ¹²  understand my insight into this secret ¹³  of Christ. 3:5 Now this secret ¹⁴  was not disclosed to people ¹⁵  in former ¹⁶  generations as it has now been revealed to his holy apostles and prophets by ¹⁷  the Spirit,

Efesus 3:2

3:2 if indeed ¹⁸  you have heard of the stewardship ¹⁹  of God’s grace that was given to me for you,

Efesus 2:12-14

2:12 that you were at that time without the Messiah, ²⁰  alienated from the citizenship of Israel and strangers to the covenants of promise, ²¹  having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ²²  2:14 For he is our peace, the one who made both groups into one ²³  and who destroyed the middle wall of partition, the hostility,

Efesus 2:1

New Life Individually

2:1 And although you were ²⁴  dead ²⁵  in your transgressions and sins,

Titus 1:12-15

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²⁶  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ²⁷  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.

Titus 3:3-7

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ²⁸  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ²⁹  through Jesus Christ our Savior. 3:7 And so, ³⁰  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³¹ 

[9:16]  ¹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ² tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:17]  ³ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ⁴ sn A quotation from Exod 9:16.

[9:18]  ⁵ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁷ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[3:3]  ⁸ tn Or “namely, that is.”

[3:3]  ⁹ tn Or “mystery.”

[3:3]  ¹⁰ tn Or “as I wrote above briefly.”

[3:3]  sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.

[3:4]  ¹¹ tn Grk “which, when reading.”

[3:4]  ¹² tn Grk “you are able to.”

[3:4]  ¹³ tn Or “mystery.”

[3:5]  ¹⁴ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ¹⁵ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ¹⁶ tn Grk “other.”

[3:5]  ¹⁷ tn Or “in.”

[3:2]  ¹⁸ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹⁹ tn Or “administration,” “dispensation,” “commission.”

[2:12]  ²⁰ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ²¹ tn Or “covenants of the promise.”

[2:13]  ²² tn Or “have come near in the blood of Christ.”

[2:13]  sn See the note on “his blood” in 1:7.

[2:14]  ²³ tn Grk “who made the both one.”

[2:1]  ²⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁵ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:12]  ²⁶ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:14]  ²⁷ 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.

[3:4]  ²⁸ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ²⁹ tn Or “on us richly.”

[3:7]  ³⁰ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ³¹ tn Grk “heirs according to the hope of eternal life.”