Proverbs 22:23

22:23 for the Lord will plead their case ¹ 

and will rob those who are robbing ²  them.

Acts 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ³  arrived with his wife Drusilla, ⁴  who was Jewish, he sent for Paul and heard him speak ⁵  about faith in Christ Jesus. ⁶ 

Romans 1:5

1:5 Through him ⁷  we have received grace and our apostleship ⁸  to bring about the obedience ⁹  of faith ¹⁰  among all the Gentiles on behalf of his name.

Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹¹  (that is, the word of faith that we preach),

Ephesians 1:13

1:13 And when ¹²  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹³  – you were marked with the seal ¹⁴  of the promised Holy Spirit, ¹⁵ 

Ephesians 1:1

Salutation

1:1 From Paul, ¹⁶  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ¹⁷  the faithful ¹⁸  in Christ Jesus.

Ephesians 1:11

1:11 In Christ ¹⁹  we too have been claimed as God’s own possession, ²⁰  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

Ephesians 1:19

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 

Ephesians 1:2

1:2 Grace and peace to you ²⁵  from God our Father and the Lord Jesus Christ!

Ephesians 4:7

4:7 But to each one of us grace was given according to the measure of the gift of Christ.

[22:23]  ¹ tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the Lord will do this is not specified – either through righteous people or by direct intervention.

[22:23]  ² tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord.

[24:24]  ³ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁴ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁵ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁶ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:5]  ⁷ tn Grk “through whom.”

[1:5]  ⁸ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ⁹ tn Grk “and apostleship for obedience.”

[1:5]  ¹⁰ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[10:8]  ¹¹ sn A quotation from Deut 30:14.

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

[1:13]  ¹³ 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]  ¹⁴ tn Or “you were sealed.”

[1:13]  ¹⁵ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[1:11]  ¹⁹ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ²⁰ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

[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.”

[1:2]  ²⁵ tn Grk “Grace to you and peace.”