Ephesians 3:3

3:3 that ¹  by revelation the divine secret ²  was made known to me, as I wrote before briefly. ³ 

Ephesians 1:9

1:9 He did this when he revealed ⁴  to us the secret ⁵  of his will, according to his good pleasure that he set forth ⁶  in Christ, ⁷ 

Ephesians 3:5

3:5 Now this secret ⁸  was not disclosed to people ⁹  in former ¹⁰  generations as it has now been revealed to his holy apostles and prophets by ¹¹  the Spirit,

Ephesians 3:10

3:10 The purpose of this enlightenment is that ¹²  through the church the multifaceted wisdom ¹³  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 6:19

6:19 Pray ¹⁴  for me also, that I may be given the message when I begin to speak ¹⁵  – that I may confidently make known ¹⁶  the mystery of the gospel,

Ephesians 6:21

Farewell Comments

6:21 Tychicus, my ¹⁷  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ¹⁸  how I am doing.

[3:3]  ¹ tn Or “namely, that is.”

[3:3]  ² tn Or “mystery.”

[3:3]  ³ tn Or “as I wrote above briefly.”

[1:9]  ⁴ 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]  ⁵ tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.

[1:9]  ⁶ tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.

[1:9]  ⁷ tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.

[3:5]  ⁷ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁸ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁹ tn Grk “other.”

[3:5]  ¹⁰ tn Or “in.”

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

[3:10]  ¹¹ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[6:19]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”

[6:21]  ¹⁶ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

[6:21]  ¹⁷ tn Grk “the things according to me.”