Psalms 78:2

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. ¹ 

Isaiah 48:6-7

48:6 You have heard; now look at all the evidence! ² 

Will you not admit that what I say is true? ³ 

From this point on I am announcing to you new events

that are previously unrevealed and you do not know about. ⁴ 

48:7 Now they come into being, ⁵  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ⁶  I know about them.’

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁷  “I praise ⁸  you, Father, Lord ⁹  of heaven and earth, because ¹⁰  you have hidden these things from the wise ¹¹  and intelligent, and revealed them to little children.

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ¹² 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹³ 

Romans 16:25-26

16:25 ¹⁴ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Ephesians 1:4

1:4 For ¹⁵  he chose us in Christ ¹⁶  before the foundation of the world that we may be holy and unblemished ¹⁷  in his sight ¹⁸  in love. ¹⁹ 

Ephesians 3:4-9

3:4 When reading this, ²⁰  you will be able to ²¹  understand my insight into this secret ²²  of Christ. 3:5 Now this secret ²³  was not disclosed to people ²⁴  in former ²⁵  generations as it has now been revealed to his holy apostles and prophets by ²⁶  the Spirit, 3:6 namely, that through the gospel ²⁷  the Gentiles are fellow heirs, fellow members ²⁸  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ²⁹  according to the gift of God’s grace that was given to me by ³⁰  the exercise of his power. ³¹  3:8 To me – less than the least of all the saints ³²  – this grace was given, ³³  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ³⁴  everyone about God’s secret plan ³⁵  – a secret that has been hidden for ages ³⁶  in God ³⁷  who has created all things.

Colossians 1:26-27

1:26 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 ³⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:2

1:2 to the saints, the faithful ³⁹  brothers and sisters ⁴⁰  in Christ, at Colossae. Grace and peace to you ⁴¹  from God our Father! ⁴² 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴³  have not ceased praying for you and asking God ⁴⁴  to fill ⁴⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴⁷  all patience and steadfastness, joyfully

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ⁴⁸  everyone whose name has not been written since the foundation of the world ⁴⁹  in the book of life belonging to the Lamb who was killed. ⁵⁰ 

[78:2]  ¹ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

[48:6]  ² tn Heb “gaze [at] all of it”; KJV “see all this.”

[48:6]  ³ tn Heb “[as for] you, will you not declare?”

[48:6]  ⁴ tn Heb “and hidden things, and you do not know them.”

[48:7]  ⁵ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ⁶ tn Heb “look”; KJV, NASB “Behold.”

[11:25]  ⁷ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁸ tn Or “thank.”

[11:25]  ⁹ 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]  ¹⁰ tn Or “that.”

[11:25]  ¹¹ sn See 1 Cor 1:26-31.

[13:35]  ¹² tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  ¹³ sn A quotation from Ps 78:2.

[16:25]  ¹⁴ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[1:4]  ¹⁵ tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).

[1:4]  ¹⁶ tn Grk “in him.”

[1:4]  ¹⁷ sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).

[1:4]  ¹⁸ tn Grk “before him.”

[1:4]  ¹⁹ tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.

[3:4]  ²⁰ tn Grk “which, when reading.”

[3:4]  ²¹ tn Grk “you are able to.”

[3:4]  ²² tn Or “mystery.”

[3:5]  ²³ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ²⁴ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ²⁵ tn Grk “other.”

[3:5]  ²⁶ tn Or “in.”

[3:6]  ²⁷ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ²⁸ tn Grk “and fellow members.”

[3:7]  ²⁹ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ³⁰ tn Grk “according to.”

[3:7]  ³¹ sn On the exercise of his power see 1:19-20.

[3:8]  ³² 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]  ³³ 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).

[3:9]  ³⁴ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ³⁵ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ³⁶ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ³⁷ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

[1:27]  ³⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ³⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴¹ tn Or “Grace to you and peace.”

[1:2]  ⁴² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:9]  ⁴³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ⁴⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:11]  ⁴⁷ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[13:8]  ⁴⁸ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴⁹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁵⁰ tn Or “slaughtered”; traditionally, “slain.”