Daniel 8:16

8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, ¹  enable this person to understand the vision.”

Zechariah 1:12-13

1:12 The angel of the Lord then asked, “Lord who rules over all, ²  how long before you have compassion on Jerusalem ³  and the other cities of Judah which you have been so angry with for these seventy years?” ⁴  1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ⁵  through the church the multifaceted wisdom ⁶  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁷  for the sake of you Gentiles –

Ephesians 1:12

1:12 so that we, who were the first to set our hope ⁸  on Christ, ⁹  would be to the praise of his glory.

[8:16]  ¹ sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”

[1:12]  ² sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴ sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.

[3:10]  ⁵ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁶ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:1]  ⁷ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:12]  ⁸ tn Or “who had already hoped.”

[1:12]  ⁹ tn Or “the Messiah.”