1 Corinthians 12:8

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,

1 Corinthians 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

1 Corinthians 13:8-9

13:8 Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. 13:9 For we know in part, and we prophesy in part,

Romans 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ¹  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ²  is bearing fruit and growing, so it has also been bearing fruit and growing ³  among you from the first day you heard it and understood the grace of God in truth.

Ephesians 3:4

3:4 When reading this, ⁴  you will be able to ⁵  understand my insight into this secret ⁶  of Christ.

Ephesians 3:2

3:2 if indeed ⁷  you have heard of the stewardship ⁸  of God’s grace that was given to me for you,

Ephesians 1:5

1:5 He did this by predestining ⁹  us to adoption as his ¹⁰  sons ¹¹  through Jesus Christ, according to the pleasure ¹²  of his will –

Ephesians 3:18

3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ¹³ 

[15:14]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:6]  ² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

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

[3:4]  ⁵ tn Grk “you are able to.”

[3:4]  ⁶ tn Or “mystery.”

[3:2]  ⁷ 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]  ⁸ tn Or “administration,” “dispensation,” “commission.”

[1:5]  ⁹ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ¹⁰ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ¹¹ 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]  ¹² tn Or “good pleasure.”

[3:18]  ¹³ sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.