Psalms 104:24

104:24 How many living things you have made, O Lord! ¹ 

You have exhibited great skill in making all of them; ² 

the earth is full of the living things you have made.

Psalms 147:5

147:5 Our Lord is great and has awesome power; ³ 

there is no limit to his wisdom. ⁴ 

Romans 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Romans 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Ephesians 1:8

1:8 that he lavished on us in all wisdom and insight.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ⁵  through the church the multifaceted wisdom ⁶  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁷  for the sake of you Gentiles –

Ephesians 1:17

1:17 I pray that ⁸  the God of our Lord Jesus Christ, the Father of glory, ⁹  may give you spiritual wisdom and revelation ¹⁰  in your growing knowledge of him, ¹¹ 

¹ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

² tn Heb “all of them with wisdom you have made.”

³ tn Heb “and great of strength.”

⁴ tn Heb “to his wisdom there is no counting.”

⁵ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

⁶ tn Or “manifold wisdom,” “wisdom in its rich variety.”

⁷ 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.

⁸ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

⁹ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

¹⁰ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

¹¹ tn Grk “in the knowledge of him.”