Luke 22:53

22:53 Day after day when I was with you in the temple courts, ¹  you did not arrest me. ²  But this is your hour, ³  and that of the power ⁴  of darkness!”

John 12:31-32

12:31 Now is the judgment of this world; now the ruler of this world ⁵  will be driven out. ⁶  12:32 And I, when I am lifted up from the earth, will draw all people ⁷  to myself.”

John 12:2

12:2 So they prepared a dinner for Jesus ⁸  there. Martha ⁹  was serving, and Lazarus was among those present at the table ¹⁰  with him.

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹¹ 

Ephesians 4:18

4:18 They are darkened in their understanding, ¹²  being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 5:8

5:8 for you were at one time darkness, but now you are ¹³  light in the Lord. Walk as children of the light –

Ephesians 6:12

6:12 For our struggle ¹⁴  is not against flesh and blood, ¹⁵  but against the rulers, against the powers, against the world rulers of this darkness, ¹⁶  against the spiritual forces ¹⁷  of evil in the heavens. ¹⁸ 

Ephesians 6:1

6:1 Children, ¹⁹  obey your parents in the Lord ²⁰  for this is right.

Ephesians 2:9

2:9 it is not from ²¹  works, so that no one can boast. ²² 

Ephesians 2:1

New Life Individually

2:1 And although you were ²³  dead ²⁴  in your transgressions and sins,

Ephesians 2:8

2:8 For by grace you are saved ²⁵  through faith, ²⁶  and this is not from yourselves, it is the gift of God;

Ephesians 3:8

3:8 To me – less than the least of all the saints ²⁷  – this grace was given, ²⁸  to proclaim to the Gentiles the unfathomable riches of Christ

[22:53]  ¹ tn Grk “in the temple.”

[22:53]  ² tn Grk “lay hands on me.”

[22:53]  ³ tn Or “your time.”

[22:53]  ⁴ tn Or “authority,” “domain.”

[12:31]  ⁵ sn The ruler of this world is a reference to Satan.

[12:31]  ⁶ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:32]  ⁷ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[12:2]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁹ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ¹⁰ tn Grk “reclining at the table.”

[4:4]  ¹¹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:18]  ¹² tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.

[5:8]  ¹³ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[6:12]  ¹⁴ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ¹⁵ tn Grk “blood and flesh.”

[6:12]  ¹⁶ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ¹⁷ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ¹⁸ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:1]  ¹⁹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ²⁰ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[2:9]  ²¹ tn Or “not as a result of.”

[2:9]  ²² tn Grk “lest anyone should boast.”

[2:1]  ²³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁴ 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.

[2:8]  ²⁵ tn See note on the same expression in v. 5.

[2:8]  ²⁶ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[3:8]  ²⁷ 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]  ²⁸ 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).