1 Kings 22:4

22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” ¹ 

1 Kings 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ²  the king of Israel.

1 Kings 3:7

3:7 Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced. ³ 

Psalms 139:21

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ⁴ 

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ⁵  expose them. ⁶ 

Ephesians 5:2

5:2 and live ⁷  in love, just as Christ also loved us ⁸  and gave himself for us, a sacrificial and fragrant offering ⁹  to God.

Ephesians 1:10-11

1:10 toward the administration of the fullness of the times, to head up ¹⁰  all things in Christ – the things in heaven ¹¹  and the things on earth. ¹²  1:11 In Christ ¹³  we too have been claimed as God’s own possession, ¹⁴  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

[22:4]  ¹ tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”

[22:2]  ² tn The word “visit” is supplied in the translation for stylistic reasons.

[3:7]  ³ tn Heb “and I do not know going out or coming in.”

[139:21]  ⁴ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).

[5:11]  ⁵ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ⁶ tn Grk “rather even expose.”

[5:2]  ⁷ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁸ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[1:10]  ¹⁰ tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).

[1:10]  ¹¹ tn Grk “the heavens.”

[1:10]  ¹² sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”

[1:11]  ¹³ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ¹⁴ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.