Isaiah 40:10-11

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹ 

his military power establishes his rule. ² 

Look, his reward is with him;

his prize goes before him. ³ 

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁴ 

he leads the ewes along.

Isaiah 46:3-4

46:3 “Listen to me, O family of Jacob, ⁵ 

all you who are left from the family of Israel, ⁶ 

you who have been carried from birth, ⁷ 

you who have been supported from the time you left the womb. ⁸ 

46:4 Even when you are old, I will take care of you, ⁹ 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ¹⁰ 

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ¹¹ 

The messenger sent from his very presence ¹²  delivered them.

In his love and mercy he protected ¹³  them;

he lifted them up and carried them throughout ancient times. ¹⁴ 

Micah 5:4

5:4 He will assume his post ¹⁵  and shepherd the people ¹⁶  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹⁷ 

They will live securely, ¹⁸  for at that time he will be honored ¹⁹ 

even in the distant regions of ²⁰  the earth.

Ephesians 1:19-20

1:19 and what is the incomparable ²¹  greatness of his power toward ²²  us who believe, as displayed in ²³  the exercise of his immense strength. ²⁴  1:20 This power ²⁵  he exercised ²⁶  in Christ when he raised him ²⁷  from the dead and seated him ²⁸  at his right hand in the heavenly realms ²⁹ 

Ephesians 2:10

2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ³⁰ 

Ephesians 3:7

3:7 I became a servant of this gospel ³¹  according to the gift of God’s grace that was given to me by ³²  the exercise of his power. ³³ 

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³⁴  for the sake of you Gentiles –

Ephesians 1:5

1:5 He did this by predestining ³⁵  us to adoption as his ³⁶  sons ³⁷  through Jesus Christ, according to the pleasure ³⁸  of his will –

Ephesians 1:2

1:2 Grace and peace to you ³⁹  from God our Father and the Lord Jesus Christ!

Ephesians 2:1

New Life Individually

2:1 And although you were ⁴⁰  dead ⁴¹  in your transgressions and sins,

Ephesians 2:1

New Life Individually

2:1 And although you were ⁴²  dead ⁴³  in your transgressions and sins,

Ephesians 1:5

1:5 He did this by predestining ⁴⁴  us to adoption as his ⁴⁵  sons ⁴⁶  through Jesus Christ, according to the pleasure ⁴⁷  of his will –

[40:10]  ¹ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ² tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ³ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[40:11]  ⁴ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[46:3]  ⁵ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ⁶ tn Heb “and all the remnant of the house of Israel.”

[46:3]  ⁷ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ⁸ tn Heb “who have been lifted up from the womb.”

[46:4]  ⁹ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ¹⁰ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

[63:9]  ¹¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ¹³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[5:4]  ¹⁵ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹⁶ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹⁷ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹⁸ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹⁹ tn Heb “be great.”

[5:4]  ²⁰ tn Or “to the ends of.”

[1:19]  ²¹ tn Or “immeasurable, surpassing”

[1:19]  ²² tn Or “for, to”

[1:19]  ²³ tn Grk “according to.”

[1:19]  ²⁴ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ²⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁷ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). 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.

[1:20]  ²⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁹ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[2:10]  ³⁰ tn Grk “so that we might walk in them” (or “by them”).

[3:7]  ³¹ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ³² tn Grk “according to.”

[3:7]  ³³ sn On the exercise of his power see 1:19-20.

[3:1]  ³⁴ 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.

[1:5]  ³⁵ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ³⁶ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ³⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  ³⁸ tn Or “good pleasure.”

[1:2]  ³⁹ tn Grk “Grace to you and peace.”

[2:1]  ⁴⁰ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴¹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ⁴² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴³ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:5]  ⁴⁴ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ⁴⁵ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ⁴⁶ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  ⁴⁷ tn Or “good pleasure.”