Efesus 2:21-22

2:21 In him ¹  the whole building, ²  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 2:2

2:2 in which ³  you formerly lived ⁴  according to this world’s present path, ⁵  according to the ruler of the kingdom ⁶  of the air, the ruler of ⁷  the spirit ⁸  that is now energizing ⁹  the sons of disobedience, ¹⁰ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹¹  sound teaching.

Ibrani 3:2-6

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹²  house. ¹³  3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s ¹⁴  house ¹⁵  as a servant, to testify to the things that would be spoken. 3:6 But Christ ¹⁶  is faithful as a son over God’s ¹⁷  house. We are of his house, ¹⁸  if in fact we hold firmly ¹⁹  to our confidence and the hope we take pride in. ²⁰ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²¹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²² 

Pengkhotbah 2:5

2:5 I designed ²³  royal gardens ²⁴  and parks ²⁵  for myself,

and I planted all kinds of fruit trees in them.

[2:21]  ¹ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ² tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[2:21]  tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.

[2:2]  ³ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁴ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ⁵ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ⁶ tn Grk “domain, [place of] authority.”

[2:2]  ⁷ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁸ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁹ tn Grk “working in.”

[2:2]  ¹⁰ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:1]  ¹¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ¹² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹³ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:5]  ¹⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ¹⁵ sn A quotation from Num 12:7.

[3:6]  ¹⁶ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹⁷ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁸ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁹ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ²⁰ tn Grk “the pride of our hope.”

[3:1]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²² tn Grk “of our confession.”

[2:5]  ²³ tn Heb “made.”

[2:5]  ²⁴ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ²⁵ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”