Romans 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹  of mercy that he has prepared beforehand for glory –

Romans 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Romans 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Psalms 86:5

86:5 Certainly ²  O Lord, you are kind ³  and forgiving,

and show great faithfulness to all who cry out to you.

Psalms 104:24

104:24 How many living things you have made, O Lord! ⁴ 

You have exhibited great skill in making all of them; ⁵ 

the earth is full of the living things you have made.

Ephesians 1:7

1:7 In him ⁶  we have redemption through his blood, ⁷  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 1:18

1:18 – since the eyes of your ⁸  heart have been enlightened ⁹  – so that you may know what is the hope of his calling, ¹⁰  what is the wealth of his glorious ¹¹  inheritance in the saints,

Ephesians 2:4

2:4 But God, being rich in mercy, because of his great love with which he loved us,

Ephesians 2:7

2:7 to demonstrate in the coming ages ¹²  the surpassing wealth of his grace in kindness toward ¹³  us in Christ Jesus.

Ephesians 3:8

3:8 To me – less than the least of all the saints ¹⁴  – this grace was given, ¹⁵  to proclaim to the Gentiles the unfathomable riches of Christ

Ephesians 3:16

3:16 I pray that ¹⁶  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

Philippians 4:19

4:19 And my God will supply your every need according to his glorious riches ¹⁷  in Christ Jesus.

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 2:2

2:2 My goal is that ¹⁹  their hearts, having been knit together ²⁰  in love, may be encouraged, and that ²¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²² 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²³  and for those in Laodicea, and for those who have not met me face to face. ²⁴ 

Colossians 1:17

1:17 He himself is before all things and all things are held together ²⁵  in him.

Titus 3:4-6

3:4 ²⁶  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ²⁷  through Jesus Christ our Savior.

[9:23]  ¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[86:5]  ² tn Or “for.”

[86:5]  ³ tn Heb “good.”

[104:24]  ⁴ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ⁵ tn Heb “all of them with wisdom you have made.”

[1:7]  ⁶ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁷ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:18]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “the hope to which he has called you.”

[1:18]  ¹¹ 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.”

[2:7]  ¹² tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹³ tn Or “upon.”

[3:8]  ¹⁴ 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]  ¹⁵ 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).

[3:16]  ¹⁶ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[4:19]  ¹⁷ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[1:27]  ¹⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[2:2]  ¹⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:1]  ²³ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁴ tn Grk “as many as have not seen my face in the flesh.”

[1:17]  ²⁵ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[3:4]  ²⁶ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ²⁷ tn Or “on us richly.”