Matthew 11:25-27
Context11:25 At that time Jesus said, 1 “I praise 2 you, Father, Lord 3 of heaven and earth, because 4 you have hidden these things from the wise 5 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 6 11:27 All things have been handed over to me by my Father. 7 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 8 to reveal him.
Isaiah 54:13
Context54:13 All your children will be followers of the Lord,
and your children will enjoy great prosperity. 9
Luke 10:21-22
Context10:21 On that same occasion 10 Jesus 11 rejoiced 12 in the Holy Spirit and said, “I praise 13 you, Father, Lord 14 of heaven and earth, because 15 you have hidden these things from the wise 16 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 17 10:22 All things have been given to me by my Father. 18 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 19 to reveal him.”
John 6:45
Context6:45 It is written in the prophets, ‘And they will all be taught by God.’ 20 Everyone who hears and learns from the Father 21 comes to me.
John 17:6-8
Context17:6 “I have revealed 22 your name to the men 23 you gave me out of the world. They belonged to you, 24 and you gave them to me, and they have obeyed 25 your word. 17:7 Now they understand 26 that everything 27 you have given me comes from you, 17:8 because I have given them the words you have given me. They 28 accepted 29 them 30 and really 31 understand 32 that I came from you, and they believed that you sent me.
John 17:1
Context17:1 When Jesus had finished saying these things, he looked upward 33 to heaven 34 and said, “Father, the time 35 has come. Glorify your Son, so that your 36 Son may glorify you –
Colossians 2:9-12
Context2:9 For in him all the fullness of deity lives 37 in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, 38 with a circumcision performed by human hands, but by the removal 39 of the fleshly body, 40 that is, 41 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 42 faith in the power 43 of God who raised him from the dead.
Galatians 1:16
Context1:16 to reveal his Son in 44 me so that I could preach him 45 among the Gentiles, I did not go to ask advice from 46 any human being, 47
Ephesians 1:17-18
Context1:17 I pray that 48 the God of our Lord Jesus Christ, the Father of glory, 49 may give you spiritual wisdom and revelation 50 in your growing knowledge of him, 51 1:18 – since the eyes of your 52 heart have been enlightened 53 – so that you may know what is the hope of his calling, 54 what is the wealth of his glorious 55 inheritance in the saints,
Ephesians 2:8
Context2:8 For by grace you are saved 56 through faith, 57 and this is not from yourselves, it is the gift of God;
Ephesians 3:5
Context3:5 Now this secret 58 was not disclosed to people 59 in former 60 generations as it has now been revealed to his holy apostles and prophets by 61 the Spirit,
Ephesians 3:18-19
Context3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 62 3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to 63 all the fullness of God.
Colossians 1:26-27
Context1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 64 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Colossians 1:1
Context1:1 From Paul, 65 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:15
Context4:15 Give my greetings to the brothers and sisters 66 who are in Laodicea and to Nympha and the church that meets in her 67 house. 68
Colossians 1:20
Context1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 69 whether things on earth or things in heaven.
[11:25] 1 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 3 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 5 sn See 1 Cor 1:26-31.
[11:26] 6 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 7 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 8 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[54:13] 9 tn Heb “and great [will be] the peace of your sons.”
[10:21] 10 tn Grk “In that same hour” (L&N 67.1).
[10:21] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 12 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 14 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 16 sn See 1 Cor 1:26-31.
[10:21] 17 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 18 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 19 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[6:45] 20 sn A quotation from Isa 54:13.
[6:45] 21 tn Or “listens to the Father and learns.”
[17:6] 22 tn Or “made known,” “disclosed.”
[17:6] 23 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
[17:6] 24 tn Grk “Yours they were.”
[17:7] 26 tn Or “they have come to know,” or “they have learned.”
[17:7] 27 tn Grk “all things.”
[17:8] 28 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:8] 30 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[17:8] 32 tn Or have come to know.”
[17:1] 33 tn Grk “he raised his eyes” (an idiom).
[17:1] 34 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 36 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[2:9] 37 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
[2:11] 38 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
[2:11] 39 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
[2:11] 40 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
[2:11] 41 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
[2:12] 42 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 43 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
[1:16] 44 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
[1:16] 45 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
[1:16] 46 tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.
[1:16] 47 tn Grk “from flesh and blood.”
[1:17] 48 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
[1:17] 49 tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”
[1:17] 50 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
[1:17] 51 tn Grk “in the knowledge of him.”
[1:18] 52 tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.
[1:18] 53 tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
[1:18] 54 tn Or “the hope to which he has called you.”
[1:18] 55 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
[2:8] 56 tn See note on the same expression in v. 5.
[2:8] 57 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.
[3:5] 58 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 59 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:18] 62 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.
[1:27] 64 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:1] 65 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:15] 66 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:15] 67 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739[*] 1881 sa). Several
[4:15] 68 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
[1:20] 69 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.