Malachi 4:4

Restoration through the Lord

4:4 “Remember the law of my servant Moses, to whom at Horeb ¹  I gave rules and regulations for all Israel to obey. ² 

Acts 20:35

20:35 By all these things, ³  I have shown you that by working in this way we must help ⁴  the weak, ⁵  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁶ 

Ephesians 2:20

2:20 because you have been built ⁷  on the foundation of the apostles and prophets, ⁸  with Christ Jesus himself as ⁹  the cornerstone. ¹⁰ 

Ephesians 4:11

4:11 It was he ¹¹  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹² 

Ephesians 4:2

4:2 with all humility and gentleness, ¹³  with patience, bearing with ¹⁴  one another in love,

Ephesians 3:2

3:2 if indeed ¹⁵  you have heard of the stewardship ¹⁶  of God’s grace that was given to me for you,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹⁷  for the sake of you Gentiles –

Ephesians 4:6

4:6 one God and Father of all, who is over all and through all and in all.

[4:4]  ¹ sn Horeb is another name for Mount Sinai (cf. Exod 3:1).

[4:4]  ² tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”

[20:35]  ³ sn The expression By all these things means “In everything I did.”

[20:35]  ⁴ tn Or “must assist.”

[20:35]  ⁵ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁶ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[2:20]  ⁷ tn Grk “having been built.”

[2:20]  ⁸ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ⁹ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹⁰ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[4:11]  ¹¹ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ¹² sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:2]  ¹³ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹⁴ tn Or “putting up with”; or “forbearing.”

[3:2]  ¹⁵ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹⁶ tn Or “administration,” “dispensation,” “commission.”

[3:1]  ¹⁷ 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.