1 Corinthians 2:7
Context2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory.
Matthew 13:11
Context13:11 He replied, 1 “You have been given 2 the opportunity to know 3 the secrets 4 of the kingdom of heaven, but they have not.
Mark 4:11
Context4:11 He said to them, “The secret 5 of the kingdom of God has been given 6 to you. But to those outside, everything is in parables,
Luke 8:10
Context8:10 He 7 said, “You have been given 8 the opportunity to know 9 the secrets 10 of the kingdom of God, 11 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 12
Romans 16:25
Context16:25 13 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,
Ephesians 1:9
Context1:9 He did this when he revealed 14 to us the secret 15 of his will, according to his good pleasure that he set forth 16 in Christ, 17
Ephesians 3:3-9
Context3:3 that 18 by revelation the divine secret 19 was made known to me, as I wrote before briefly. 20 3:4 When reading this, 21 you will be able to 22 understand my insight into this secret 23 of Christ. 3:5 Now this secret 24 was not disclosed to people 25 in former 26 generations as it has now been revealed to his holy apostles and prophets by 27 the Spirit, 3:6 namely, that through the gospel 28 the Gentiles are fellow heirs, fellow members 29 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 30 according to the gift of God’s grace that was given to me by 31 the exercise of his power. 32 3:8 To me – less than the least of all the saints 33 – this grace was given, 34 to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten 35 everyone about God’s secret plan 36 – a secret that has been hidden for ages 37 in God 38 who has created all things.
Ephesians 6:19
Context6:19 Pray 39 for me also, that I may be given the message when I begin to speak 40 – that I may confidently make known 41 the mystery of the gospel,
Colossians 1:26-27
Context1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 42 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Colossians 2:2
Context2:2 My goal is that 43 their hearts, having been knit together 44 in love, may be encouraged, and that 45 they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 46
Colossians 4:3
Context4:3 At the same time pray 47 for us too, that 48 God may open a door for the message 49 so that we may proclaim 50 the mystery of Christ, for which I am in chains. 51
Colossians 4:1
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Colossians 3:9
Context3:9 Do not lie to one another since you have put off the old man with its practices
Colossians 3:16
Context3:16 Let the word of Christ 52 dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace 53 in your hearts to God.
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[13:11] 1 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 2 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 3 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 4 tn Grk “the mysteries.”
[4:11] 5 tn Grk “the mystery.”
[4:11] 6 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 7 tn Here δέ (de) has not been translated.
[8:10] 8 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 9 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 10 tn Grk “the mysteries.”
[8:10] 11 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 12 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[16:25] 13 tc There is a considerable degree of difference among the
[1:9] 14 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:9] 15 tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.
[1:9] 16 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
[1:9] 17 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.
[3:3] 18 tn Or “namely, that is.”
[3:3] 20 tn Or “as I wrote above briefly.”
[3:4] 21 tn Grk “which, when reading.”
[3:4] 22 tn Grk “you are able to.”
[3:5] 24 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 25 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 28 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 29 tn Grk “and fellow members.”
[3:7] 30 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 31 tn Grk “according to.”
[3:7] 32 sn On the exercise of his power see 1:19-20.
[3:8] 33 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 34 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[3:9] 35 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 36 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 37 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 38 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[6:19] 39 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
[6:19] 40 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”
[6:19] 41 tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”
[1:27] 42 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[2:2] 43 tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.
[2:2] 44 tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.
[2:2] 45 tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”
[2:2] 46 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
[4:3] 47 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
[4:3] 48 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
[4:3] 49 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
[4:3] 50 tn Or “so that we may speak.”
[3:16] 52 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì46 א2 B C2 D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
[3:16] 53 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.