Colossians 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹  of mercy that he has prepared beforehand for glory –

Romans 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Ephesians 1:7

1:7 In him ²  we have redemption through his blood, ³  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 1:17-18

1:17 I pray that ⁴  the God of our Lord Jesus Christ, the Father of glory, ⁵  may give you spiritual wisdom and revelation ⁶  in your growing knowledge of him, ⁷  1:18 – since the eyes of your ⁸  heart have been enlightened ⁹  – so that you may know what is the hope of his calling, ¹⁰  what is the wealth of his glorious ¹¹  inheritance in the saints,

Ephesians 3:8-10

3:8 To me – less than the least of all the saints ¹²  – this grace was given, ¹³  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ¹⁴  everyone about God’s secret plan ¹⁵  – a secret that has been hidden for ages ¹⁶  in God ¹⁷  who has created all things. 3:10 The purpose of this enlightenment is that ¹⁸  through the church the multifaceted wisdom ¹⁹  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:16

3:16 I pray that ²⁰  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

Philippians 4:19

4:19 And my God will supply your every need according to his glorious riches ²¹  in Christ Jesus.

[9:23]  ¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[1:7]  ² tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ³ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:17]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “in the knowledge of him.”

[1:18]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “the hope to which he has called you.”

[1:18]  ¹¹ 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.”

[3:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ¹⁵ 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]  ¹⁶ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ¹⁷ 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.

[3:10]  ¹⁸ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ¹⁹ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:16]  ²⁰ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[4:19]  ²¹ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.