Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Colossians 2:2-3

2:2 My goal is that ¹  their hearts, having been knit together ²  in love, may be encouraged, and that ³  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴  2:3 in whom are hidden all the treasures of wisdom and knowledge.

Matthew 13:11

13:11 He replied, ⁵  “You have been given ⁶  the opportunity to know ⁷  the secrets ⁸  of the kingdom of heaven, but they have not.

Matthew 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Ephesians 6:19

6:19 Pray ⁹  for me also, that I may be given the message when I begin to speak ¹⁰  – that I may confidently make known ¹¹  the mystery of the gospel,

[2:2]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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 048^vid 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.

[13:11]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “the mysteries.”

[6:19]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.”