Jeremiah 16:19

16:19 Then I said, ¹ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ² 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ³ 

Jeremiah 17:5-7

Individuals Are Challenged to Put Their Trust in the Lord ⁴ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ⁵ 

and whose hearts ⁶  have turned away from the Lord.

17:6 They will be like a shrub ⁷  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ⁸ 

Matthew 12:21

12:21 And in his name the Gentiles ⁹  will hope.” ¹⁰ 

Matthew 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ¹¹  disciples were hungry, and they began to pick heads of wheat ¹²  and eat them.

Colossians 1:19

1:19 For God ¹³  was pleased to have all his ¹⁴  fullness dwell ¹⁵  in the Son ¹⁶ 

Ephesians 1:12-13

1:12 so that we, who were the first to set our hope ¹⁷  on Christ, ¹⁸  would be to the praise of his glory. 1:13 And when ¹⁹  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ²⁰  – you were marked with the seal ²¹  of the promised Holy Spirit, ²² 

Ephesians 1:2

1:2 Grace and peace to you ²³  from God our Father and the Lord Jesus Christ!

Ephesians 1:12

1:12 so that we, who were the first to set our hope ²⁴  on Christ, ²⁵  would be to the praise of his glory.

Ephesians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ²⁷  the faithful ²⁸  in Christ Jesus.

Ephesians 1:21

1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.

[16:19]  ¹ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  ² tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ³ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[17:5]  ⁴ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ⁵ tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ⁶ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[17:6]  ⁷ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[17:7]  ⁸ tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[12:21]  ⁹ tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ¹⁰ sn Verses 18-21 are a quotation from Isa 42:1-4.

[12:1]  ¹¹ tn Here δέ (de) has not been translated.

[12:1]  ¹² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[1:19]  ¹³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:12]  ¹⁷ tn Or “who had already hoped.”

[1:12]  ¹⁸ tn Or “the Messiah.”

[1:13]  ¹⁹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ²⁰ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ²¹ tn Or “you were sealed.”

[1:13]  ²² tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:2]  ²³ tn Grk “Grace to you and peace.”

[1:12]  ²⁴ tn Or “who had already hoped.”

[1:12]  ²⁵ tn Or “the Messiah.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

[1:1]  ²⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.