Discovery Box1 Chronicles 29:10-14
Context29:10 David praised the Lord before the entire assembly: 1
“O Lord God of our father Israel, you deserve praise forevermore! 29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign 2 over all the sky and earth! You have dominion and exalt yourself as the ruler 3 of all. 29:12 You are the source of wealth and honor; 4 you rule over all. You possess strength and might to magnify and give strength to all. 5 29:13 Now, our God, we give thanks to you and praise your majestic name!
29:14 “But who am I and who are my people, that we should be in a position to contribute this much? 6 Indeed, everything comes from you, and we have simply given back to you what is yours. 7
Psalms 115:1-2
Context115:1 Not to us, O Lord, not to us!
But to your name bring honor, 9
for the sake of your loyal love and faithfulness. 10
115:2 Why should the nations say,
“Where is their God?”
Psalms 115:1
Context115:1 Not to us, O Lord, not to us!
But to your name bring honor, 12
for the sake of your loyal love and faithfulness. 13
Colossians 1:10
Context1:10 so that you may live 14 worthily of the Lord and please him in all respects 15 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:2
Context1:2 to the saints, the faithful 16 brothers and sisters 17 in Christ, at Colossae. Grace and peace to you 18 from God our Father! 19
Colossians 1:9-10
Context1:9 For this reason we also, from the day we heard about you, 20 have not ceased praying for you and asking God 21 to fill 22 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 23 worthily of the Lord and please him in all respects 24 – bearing fruit in every good deed, growing in the knowledge of God,
Ephesians 1:6
Context1:6 to the praise of the glory of his grace 25 that he has freely bestowed on us in his dearly loved Son. 26
Ephesians 1:17-19
Context1:17 I pray that 27 the God of our Lord Jesus Christ, the Father of glory, 28 may give you spiritual wisdom and revelation 29 in your growing knowledge of him, 30 1:18 – since the eyes of your 31 heart have been enlightened 32 – so that you may know what is the hope of his calling, 33 what is the wealth of his glorious 34 inheritance in the saints, 1:19 and what is the incomparable 35 greatness of his power toward 36 us who believe, as displayed in 37 the exercise of his immense strength. 38
Philippians 4:13
Context4:13 I am able to do all things 39 through the one 40 who strengthens me.
[29:10] 1 tn Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.
[29:11] 2 tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.
[29:12] 4 tn Heb “wealth and honor [are] from before you.”
[29:12] 5 tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”
[29:14] 6 tn Heb “that we should retain strength to contribute like this.”
[29:14] 7 tn Heb “and from you we have given to you.”
[115:1] 8 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
[115:1] 10 sn The psalmist asks the
[115:1] 11 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
[115:1] 12 tn Or “give glory.”
[115:1] 13 sn The psalmist asks the
[1:10] 14 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 15 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:2] 16 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 17 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 18 tn Or “Grace to you and peace.”
[1:2] 19 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[1:9] 20 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 21 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 22 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 23 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 24 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:6] 25 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 26 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:17] 27 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.
[1:17] 28 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.”
[1:17] 29 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.
[1:17] 30 tn Grk “in the knowledge of him.”
[1:18] 31 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] 32 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] 33 tn Or “the hope to which he has called you.”
[1:18] 34 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.”
[1:19] 35 tn Or “immeasurable, surpassing”
[1:19] 37 tn Grk “according to.”
[1:19] 38 tn Grk “according to the exercise of the might of his strength.”
[4:13] 39 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
[4:13] 40 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
