Ephesians 3:9

From Textus Receptus

New Testament Ephesians 3
Ephesians 3:1 Ephesians 3:2 Ephesians 3:3 Ephesians 3:4 Ephesians 3:5 Ephesians 3:6 Ephesians 3:7 Ephesians 3:8 Ephesians 3:9 Ephesians 3:10 Ephesians 3:11 Ephesians 3:12 Ephesians 3:13 Ephesians 3:14 Ephesians 3:15 Ephesians 3:16 Ephesians 3:17 Ephesians 3:18 Ephesians 3:19 Ephesians 3:20 Ephesians 3:21

• ΠΡΟΣ ΕΦΕΣΙΟΥΣ 3:9 Καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ·

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

• Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

(King James Version, Pure Cambridge Edition 1900)

• Ephesians 3:9 and to make all people see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things by Jesus Christ;

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Contents 1 Interlinear 2 Commentary 2.1 all men 2.2 Fellowship or Administration 2.2.1 Myths and Mistakes concerning κοινωνία 2.2.2 κοινωνία 2.2.3 Fellowship 2.2.4 οἰκονομία 2.2.5 Colossians 1:25-26 2.2.6 Tertullian 2.2.7 Bacharius Monachus 2.2.8 P46 2.2.9 Codex Sinaiticus 2.2.10 Codex Vaticanus 2.2.11 Codex Alexandrinus 2.2.12 Codex Alexandrinus 2.2.13 Codex Ephraemi Rescriptus 2.2.14 Minuscule 1424 2.2.15 Minuscule 57 2.2.16 Minuscule 1921 2.2.17 Minuscule 2817 2.2.18 Minuscule 1832 2.2.19 Minuscule 223 2.2.20 Giannozzo Manetti 2.2.21 Erasmus 2.2.22 Theodore Beza 2.2.23 Elijah Hutter 2.2.24 Calvin's Commentary on the Bible 2.2.25 Walton’s Polyglot 2.2.26 John Gill 2.2.27 John Mill 2.2.28 Adam Clarke Commentary 2.2.29 Bengel’s Gnomen 2.2.30 Albert Barnes 2.2.31 Henry Alford 2.2.32 Strong's Concordance 2.2.33 Ellicott's Commentary for English Readers 2.2.34 Commentary Critical 2.2.35 Henry A Sanders 2.2.36 Bruce Metzger 2.2.37 Thomas Holland 2.2.38 Spiros Zodhiates 2.2.39 Liddell-Scott-Jones Definitions 2.2.40 Thayer's Expanded Definition 2.2.41 Abbott-Smith Manual Greek Lexicon of the New Testament 2.2.42 Vocabulary of the Greek NT 2.2.43 Jack Moorman 2.2.44 Wilbur Pickering 2.2.45 James Snapp JR 2.2.46 King James 2000 Bible 2.2.47 Annotations on Galatians and Ephesians 2.3 By Jesus Christ 2.3.1 Early Church Writers 3 Greek 3.1 Textus Receptus 3.2 Complutensian Polyglot 3.3 Aldine 3.4 Cephaleus 3.5 Desiderius Erasmus 3.6 Colinæus 3.7 Stephanus (Robert Estienne) 3.8 Theodore Beza 3.9 Elzevir 3.10 Scholz 3.11 Scrivener 3.12 Other Greek 4 English Translations 5 Foreign Language Versions 5.1 Arabic 5.2 Aramaic 5.3 Armenian 5.4 Basque 5.5 Bulgarian 5.6 Chinese 5.7 Coptic Sahidic 5.8 French 5.9 German 5.10 Gothic 5.11 Italian 5.12 Japanese 5.13 Latin 5.14 Pidgin 5.15 Romainian 5.16 Russian 5.17 Spanish 5.18 Syriac 5.19 Swedish 5.20 Tagalog 5.21 Tok Pisin 5.22 Vietnamese 6 See Also 7 External Links

Interlinear

Commentary

all men

Will Kinney states:

The Westcott-Hort text used to read: "και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι"

But Tischendorf's 8th edition (another critical text scholar) had a different text from that of Westcott and Hort. His text read - "καί φωτίζω τίς ὁ οἰκονομία ὁ μυστήριον ὁ ἀποκρύπτω ἀπό ὁ αἰών ἐν ὁ θεός ὁ ὁ πᾶς κτίζω" = which isn't even grammatically correct.

But now that the word παντας IS in the [text] the NASB 1995 STILL omits it, but it is found in the ESV, RSV, NIV and Holman.

The present Nestle-Aland/USB/Vatican critical text 28th edition now puts the word for "all men" [παντας] in brackets, indicating doubt, even though this is the reading in the Majority of all text including P46, Sinaitic correction, Vaticanus, C and D.

The previous Westcott-Hort 1881 and Nestle critical Greek texts 4th edition 1935 and 21st edition 1975 omitted the word for "all men" [παντας]. Yet the inconsistency is seen in that though the earlier WH/Nestle texts omitted the word completely from the text, yet it was retained in the RV 1881 and the ASV 1901.

Fellowship or Administration

The Textus Receptus has κοινωνία (fellowship) while the modern critical text has οἰκονομία (administration). This issue can be seen by comparing the KJV with the NASB below:

And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ," (Ephesians 3:9, KJV).

and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things, (Ephesians 3:9, NASB).

The word οἰκονομίαν appears in the TR in Ephesians 3:2.

Myths and Mistakes concerning κοινωνία

In the book Myths and Mistakes in New Testament Textual Criticism by Elijah Hixson and Peter J. Gurry, it has a section about by S. Matthew Solomon about κοινωνία in Philemon 1:6:

From “participation” to “ministry.” Philemon 6 is by far the most difficult verse in the book to understand in terms of vocabulary and syntax. As Paul continues his thanksgiving section, he provides a purpose clause that gives an object to his ambiguous prayer from the second half of Philemon 4, stating, “so that the participation of your faith may become effective in the knowledge of every good thing which is in us in Christ.” Most manuscripts in the Greek tradition read κοινωνία (koinōnia, “participation”). Some manuscripts (01c, 0150, 1874, 1881, and others), though, read διακονία (diakonia, “ministry”) in place of “fellowship” or “participation.” The overwhelming support of early and reliable witnesses gives precedent to “participation” over “ministry,” making the second reading the focus of our discussion here. Scribal considerations must be examined as well. The specific meaning of κοινωνία here has been the subject of some debate. Modern scholars have provided a range of meanings for the term: “association,” “communion,” “sharing,” “participation,” “partnership,” “contributions,” “fellowship,” and others.³¹ Modern difficulties in understanding the meaning of κοινωνία may shed light on why διακονία can be found in some manuscripts. Perhaps ancient and medieval readers and scribes shared the same difficulty and sought to clarify the verse by changing κοινωνία to διακονία to avoid ambiguity. Another important aspect to consider is strictly a letter issue: the two terms share several common letters in Greek. A careless scribe initially could have made the change from participation to ministry unintentionally. In this case, ministry could have stayed in the tradition, as the noun makes sense in the flow of Paul’s letter. Whichever way the variant arose, the presence of ministry in the textual tradition points to difficulties in interpretation throughout the centuries. Perhaps this variant reading can help us in interpretation. In this particular instance, past readers struggled with the meaning of the word participation. Some readers, though, were comfortable with the term ministry or service of faith here. This variant reading helps us to understand that this activity of faith that Paul was praying would become effective was certainly connected to the church and involved an act of service or ministry, not simply a passive type of fellowship. The addition of work. Continuing in Philemon 6, Paul prays that the participation of Philemon’s faith will be effective “in the knowledge of every good thing.” The ambiguous use of ἀγαθοῦ (agathou, “good thing”) here led to the addition of a clarifying noun, ἔργου (ergou, “work”). In this case, “every good” became “every good work.” Once the reading made its way into the tradition, it remained, being found in more than 120 manuscripts.³²

In their discussion on the variant, Barth and Blanke comment that a very small group of manuscripts added the noun. That the noun has been added to more than 120 Greek manuscripts demonstrates the need for full collations of the entire Greek tradition. ³³ The only letters lacking the phrase are 1 Corinthians, Galatians, and 1 and 2 Thessalonians.

Although found in all these manuscripts, the addition appears to be secondary in light of external evidence. Scribal and authorial considerations must be examined as well. In terms of inscriptional probabilities (i.e., what Paul might have written), the addition of work might appear to go against the grain in terms of what Paul usually communicated to his congregations. Although Paul emphasizes salvation being free from “works of the law,” good works more broadly is not a concept foreign to his teaching. Paul uses a form of the phrase ἔργον ἀγαθόν (ergon agathon, “good work”) twelve times in his letters, each time in a positive sense (Rom 2:7; 2 Cor 9:8; Eph 2:10; Phil 1:6; Col 1:10; 1 Tim 2:10, 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 3:1).33 In this instance, therefore, it is possible that Paul could have penned “every good work.”

In terms of transcriptional probabilities, scribes might have added work to clarify the somewhat ambiguous good. “Of all good” or “of every good thing” is open ended, which could have led some scribes to insert a clarifying noun. Conversely, if work were present initially, its deletion (thus creating a more ambiguous phrase at the end of an already awkward verse) seems less likely. Also, six of the twelve instances of the phrase “good work” occur in the Pastoral Epistles, located right before Philemon in most manuscripts. Due to close proximity, scribes could have added work to good to correct the perceived error of its absence because they were accustomed to seeing the phrase. The secondary nature of the phrase “every good work” makes it a prime candidate for a variant that can be used as commentary for this particular verse. The original text “every good” by itself cries out for something to complete the thought. In this case, scribes inserted work, giving the otherwise ambiguous phrase some kind of tangible action or result. Paul’s prayer was that the participation of Philemon’s faith would become effective in the knowledge of not just all goodness but specifically good deeds and actions. That this reading found staying power in about 20 percent of the Greek manuscript tradition indicates its acceptance as a legitimate way to understand the text here. (Myths and Mistakes in New Testament Textual Criticism by Elijah Hixson and Peter J. Gurry. Pages 184-185

The above is important when we consider διάκονος in the context of Ephesians 3:7.

κοινωνία

See also: Koinonia.

Etymology from Ancient Greek κοινωνίᾱ (koinōníā). Θεία κοινωνία (Theía koinonía) means Holy Communion.

• Acts 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
• Romans 15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
• 1 Corinthians 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
• 1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion <2842> of the body of Christ?
• 1 Corinthians 10:16 The cup of blessing which we bless, is it not the of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
• 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
• 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
• 2 Corinthians 8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
• 2 Corinthians 9:13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;
• 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
• Galatians 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
• Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
• Philippians 1:5 For your fellowship in the gospel from the first day until now;
• Philippians 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
• Philippians 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
• Philemon 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
• Hebrews 13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
• 1 John 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
• 1 John 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
• 1 John 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
• 1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

Fellowship

The English term fellowship has its etymology from Middle English felowschipe, felawshipe, felaȝschyp, equivalent to fellow +‎ -ship; or perhaps adapted from Old Norse félagskapr, félagsskapr (“fellowship”). Compare Icelandic félagsskapur (“companionship, company, community”), Danish fællesskab (“fellowship”), Norwegian fellesskap (“fellowship”).

1900 KJV PCE - what is the fellowship of the mystery

1862 Young's - what `is' the fellowship of the secret

1833 Webster's - what is the fellowship of the mystery

1611 KJV - what is the fellowship of the mysterie

1568 Bishops - what the felowship of the misterie is

1560 Geneva - what the fellowship of the mysterie is

1539 Great - what the felyshyppe of the mystery is

1537 Matthew's - what the fellowshyp of the mysterye is

1535 Coverdale - what is the fellishippe of the mystery

1534 Tyndale - what the felyshippe of the mistery is

1382 Wycliffe - which is the dispensacioun of sacrament hid

οἰκονομία

Etymology from οἰκονόμος (oikonómos, “manager”) +‎ -ῐ́ᾱ (-íā), from οἶκος (oîkos) +‎ νέμω (némō).

Colossians 1:25-26

The change from κοινωνία to οἰκονομίαν, may be a harmonization with Colossians 1:25-26

25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (KJV)

25 ἧς ἐγενόμην ἐγὼ διάκονος, κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ,

26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν· νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, (Scrivener)

Tertullian

Tertullian (155 – 240 AD) says in Book 4 chapter 5, mentions that the apostolic churches are “all those that are in alliance in the fellowship of the mystery” (universas quae illis de societate sacramenti confoederantur):

"I say, therefore, that in them (and not simply such of them as were founded by apostles, but in all those which are united with them in the fellowship of the mystery of the gospel of Christ) that Gospel of Luke which we are defending with all our might has stood its ground from its very first publication; whereas Marcion’s Gospel is not known to most people, and to none whatever is it known without being at the same time condemned."

Latin:

Dico itaque apud illas, nec solas jam apostolicas, sed apud universas, quae illis de societate sacramenti confoederantur, id Evangelium Lucae ab initio editionis suae stare, quod cum maxime tuemur: Marcionis vero plerisque nec notum; nulli autem notum, ut non eo damnatum. [0366D Tertullianus - Adversus Marcionem in Latin] Google Translate

In Latin "de societate sacramenti" is the Latin equivalent of the Greek "η κοινωνία του μυστηρίου". [20] [21]

The Latin confoederantur means “those that are in alliance” or “those that are in unity”.

Bacharius Monachus

Bacharius Monachus 360-430, Liber De Reparatione Lapsi, Bachiarii Ad Januarium Liber De Reparatione Lapsi, has sacri communione mysterii:

3. Ut quid, rogo, Medicus noster inter librorum 1039A suorum loculos tot constituit genera pigmentorum, si nihil est ex omnibus emplastris ejus, quo sanari possit vulnus quod inflixit inimicus? Itane fuit quod lateret Archiatrum, cui nequaquam artis suae peritia provideret? Et si placet, aperiamus scholam Medici nostri; et ea principio canonis vulnerum et medicaminum species perquiramus. Ecce in ipsius introitu scholae occurrunt illi duo auctores seminis carnalis , qui venenato serpentis dente percussi, non statim perpetuae poenae mortis addicti sunt; sed dejecti de paradisi deliciis, id est, de Ecclesiae libertate et de sacri communione mysterii, ideo temporarie sub typo moeroris tribulationisque damnati sunt, ut malagmate poenitentiae sanarentur; et eo usque de ligno vitae, id est, Christi participio 1039B exsules fierent, donec ad eum per romphaeam flammeam (Gen. III. 24) , id est ignitam martyrii passionem, aut per Cherubim Domini qui interpretatur multitudo scientiae, remearent: de quibus nunc per singula non est temporis loqui. Quid vero ille fratricida, cui ob hoc signum Dominus mandat imponi (Gen. IV, 15) , ne ab aliquo possit occidi? Non vult enim mortem peccatoris, sed ut convertatur et vivat (Ezech. XVIII, 32) . Nec longe ab his distat ille princeps patrum, qui primus credidit, et reputatum est ei ad justitiam (Gen. XV, 6) ; qui captum ab hostili legione filium fratris, assumpta vernaculorum turba, surripuit: quem postmodum de Sodomae plaga, id est, de judicio gehennae, habito cum divina majestate colloquio, hoc est, orationis suae meritis liberavit. 1039C Et tu ergo assume vernaculorum turbam , id est, opere tuo non alieno, fratri auxilium praesta captivo. Loquere cum Domino, hoc est, ora ad Christum, ne eum futuri judicii ignis exurat. [22]

P46

Papyrus 46 (also referred to as simply ⁴⁶) is one of the oldest New Testament manuscripts known to exist, with its 'most probable [creation] date' assumed by B Griffin (1996) in "The Paleographical Dating of P-46, between 175-225. It was part of the Chester Beatty Papyri. According to the website Bible Research, it contains (in order) "the last eight chapters of Romans; all of Hebrews; virtually all of 1–2 Corinthians; all of Ephesians, Galatians, Philippians, Colossians; and two chapters of 1 Thessalonians. All of the leaves have lost some lines at the bottom through deterioration." (Michael Marlowe, Papyrus 46)

In Ephesians 3:9, it is has been assumed that it has the reading of οἰκονομία. Popular internet apologist James White for example, will parrot such claims usually made by Metzger, as being detrimental evidence against the TR text and TR position. But on closer examination, the reading in P46 is κονομια.

• κονομια P46
• κοινωνια TR
• οικονομια CT

As we can see, the last part of οἰκονομία is __κονομια, but upon close examination, the letters οι are clearly absent from P46, and the reading is κονομια.

Codex Sinaiticus

Codex Sinaiticus has οἰκονομία.

Codex Vaticanus

Has Oikonomia

Codex Alexandrinus

Has Oikonomia

Codex Alexandrinus

Has Oikonomia

Codex Ephraemi Rescriptus

Has Oikonomia

Minuscule 1424

Has oikonomia but some interesting commentary http://www.csntm.org/Manuscript/View/GA_1424

Minuscule 57

Has oikonomia [23]

Minuscule 1921

Minuscule 1921 is from the 11th century and stored at the Laurentian Library. It has κοινωνια in the original hand. The corrector changes it to οικονομια in a green colored ink but the letter omega is still clearly visible, although it has been transformed into an omicron. The faint outlines of a κ are obscured by the οι but still clearly there. [24] better here

Minuscule 2817

The 12th century minuscule 2817, has the reading of κοινωνία twice, once in the main text and again in the commentary notes.

Minuscule 2817 (in the Gregory-Aland numbering), α 287 (von Soden) was Formerly labeled as 7pK in all catalogs, but it was renumbered by Gregory, because two manuscripts had number 7 (7e and 7p). This codex was used by Erasmus in his Novum Testamentum. It was used also by Robert Estienne in his Editio Regia (1550), who designated it as ς', which resulted in its readings became a part of the Textus Receptus.

The codex is located now at the Basel University Library (Cod. A. N. III. 11), in Basel. All Images © Universitätsbibliothek Basel Info available from Jeff Riddle's blog post

Minuscule 1832

Has Oikonomia http://www.csntm.org/Manuscript/View/GA_1832

Minuscule 223

Has Oikonomia. 14th century.

Giannozzo Manetti

Giannozzo Manetti made a Latin the New Testament from Greek - probably Rome or Naples, between 1455 and 1457 or 1452 to 14599, which is at the Vatican, Biblioteca Apostolica Vaticana, Pal. lat. 45.

It has "dispensatio".

Erasmus

Erasmus' Annotations:

Quae sit dispensatio.) Legit &, ὁ πλοῦτος .i.quae divitiae. Rursum μυστηρίον vertit sacramentum.

Theodore Beza

Theodore Beza in his 1589 has:

Communio, ἡ κοινωνία. Vulg. Dispensatio, οικονομία. & ita etiam veteres nostri libri scripum habent, ut & Syrus interpres legis.

Theodore Beza in his 1598 has:

Καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ·

Elijah Hutter

Elijah Hutter [25]

Calvin's Commentary on the Bible

Calvin's Commentary on the Bible says:

9.What is the fellowship of the mystery. The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the words φωτίσαι πάντας, to enlighten all men, — conveying the thought, that, in his apostleship, the grace of God shines with the brightness of noon-day.

Which hath been hid in God. This is intended, as before, to obviate the prejudice of novelty, — to oppose the rashness of men, who think it improper that they should remain in ignorance of anything whatever. Who will question the right which God has to keep his own purposes concealed, until he shall be pleased to communicate them to men? What presumption, — yea, what madness is it, not to admit that God is wiser than we! Let us remember, therefore, that our rashness ought to receive a check, whenever the boundless height of the Divine foreknowledge is presented to our view. This, too, is the reason why he calls them the unsearchable riches of Christ; intimating that this subject, though it exceeds our capacity, ought to be contemplated with reverence and admiration.

Walton’s Polyglot

Walton's Polyglot has in Latin:

Greek: Et illuminare omnes que communio mysterii absconditi à seculis in Deo, omnia condenti per Jesum Christum.

Syriac: Et exponam omnibus que sit dispensatio arcani illius quod abditum erat à seculis in Deo, qui omnia condidit.

Ethiopic: Et ut ta lacem proferrem omnibus, que sit constitutio hujus consitit quod absconditum suit à creatione mundi apud Deum qui omnia creavit.

Latin: Et illuminare omnes, que sit dispensatio sacramenti absconditi à seculis in Deo, qui omnia creavit.

Arabic: Et ut omnes illuminem, quatenus sciant quod sit mysterium absconditum à seculis apud Deum qui creavit omnia per Jesum Christum.

John Gill

John Gill's Exposition of the Whole Bible says:

And to make all men see what is the fellowship of the mystery,.... Or "the dispensation of the mystery" as the Complutensian, and several copies, and the Vulgate Latin and Syriac versions, read. The mystery is the Gospel; the fellowship of it is the communication of grace by it, a participation of the truths and doctrines of it, communion with Father, Son, and Spirit, which the Gospel calls and leads unto, and that equal concern and interest which both Jews and Gentiles have in the privileges of it. Now men are naturally in the dark about these things, and the ministry of the word is the means of enlightening them, and is indeed the grand design of it; and the ministers of the Gospel do instrumentally enlighten persons, though it is God only that does it efficiently; and for this, gifts of grace were bestowed upon the apostle, even for the enlightening of all men, not every individual person in the world, but some of all sorts, particularly Gentiles, as well as Jews. The word παντας, rendered "all men", is left out in the Alexandrian copy.

John Mill

Adam Clarke Commentary

The Adam Clarke Commentary says:

And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel.

What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text.

Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence.

Bengel’s Gnomen

τίς ἡ οἰκονομία, what is the dispensation) Colossians 1:25-26. [The reading οἰκονομία is acknowledged by the most earnest defenders of the more received readings(44)—Not. Crit.]

Albert Barnes

Albert Barnes' Notes on the Whole Bible says:

What is the fellowship of the mystery - Instead of “fellowship” here - κοινωνία koinōnia- most mss. and versions read οἰκονομία oikonomia- “dispensation;” see Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, “to enlighten all in respect to rite dispensation of this mystery;” that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to people. If the word “fellowship” is to be retained, it means that this doctrine, or secret counsel of God, was now “common” to all believers. It was not to be confined to any class or rank of people. Locke renders it,” and to make all people perceive how this mystery comes now to be communicated to the world.” Dr. Whately (Errors of Romanism, chapter ii. section 1) renders it, the common participation of the mystery;” that is, of truths formerly unknown, and which could not be known by man‘s unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all.

The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those “mysteries” with Christianity. In those “mysteries” there was a distinction between the initiated and uninitiated. There was a revelation to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Elensinian, “great and lesser” doctrines in which different persons were initiated. In strong contrast with these, the “great mystery” in Christianity was made known to all. It was concealed from none and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no “reserved” doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all people might understand now that salvation was free for all - a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word “mystery,” see the notes on Ephesians 1:9.

Henry Alford

Henry Alford's Greek Testament Critical Exegetical Commentary says:

and to enlighten (reff.; not merely externally to teach, referred to his work,—but internally to enlighten the hearers, referred to their apprehension: as when the Apostles gave witness with great power of the resurrection of the Lord Jesus, Acts 4:33. On St. Paul’s mission to enlighten, see especially Acts 26:18) all (no emphasis on πάντας, as Harl.—“not the Gentiles only, but all men,”—or as Mey. observes it would be πάντας (or τοὺς π.?) φωτίσαι) what (the ellipse is supplied by εἰς τὸ εἰδέναι in ch. Ephesians 1:18) is the œconomy (see on ch. Ephesians 1:10) of the mystery (“the dispensation (arrangement, regulation) of the mystery (the union of Jews and Gentiles in Christ, Ephesians 3:6) was now to be humbly traced and acknowledged in the fact of its having secretly existed in the primal counsels of God, and now having been revealed to the heavenly powers by means of the Church.” Ellicott) which has been hidden from (the beginning of) the ages ( ἀπὸ τ. αἰώνων gives the temporal limit from which the concealment dated: so χρόνοις αἰωνίοις σεσιγημένου, Romans 16:25. The decree itself originated πρὸ καταβολῆς κόσμου, ch. Ephesians 1:4, πρὸ τῶν αἰώνων, 1 Corinthians 2:7 : the αἰῶνες being the spaces or reaches of time necessary for the successive acts of created beings, either physical or spiritual) in (join with ἀποκεκρ.—hidden within,—humanly speaking, ‘in the bosom or the mind of’) God who created all things (“rerum omnium creatio fundamentum est omnis reliquæ œconomiæ, pro potestate Dei universali liberrime dispensatæ.” Beng. The stress is on τὰ πάντα—this concealment was nothing to be wondered at—for God of His own will and power created ALL THINGS, a fact which involves His perfect right to adjust all things as He will. τὰ π., in the widest sense, embracing physical and spiritual alike),

Strong's Concordance

Strong's Concordance has:

Koinonia (Strong’s #2842) has the meanings of sharing, contribution (Rom 15:26), communication / sharing (Philem 6), fellowship (Eph 3:9), distribution / ministry / service / ministration (2 Cor 9:13). Our fellowship / koinonia in the mystery of the gospel is our mutual participation in—Jews and Gentiles—and ministering to one another the riches of Christ.

Ellicott's Commentary for English Readers

Ellicott's Commentary for English Readers says:

The fellowship of the mystery.—Both MS. authority and internal evidence point here to “the dispensation of the mystery” as the true reading. Probably here the reference is not to the commission of the mystery to the Apostle (as in Ephesians 3:2), but (as in Ephesians 1:10) to the law or order which God Himself has ordained for the manifestation of the truth, both to men and angels.

Commentary Critical

Commentary Critical and Explanatory on the Whole Bible says:

fellowship — The oldest manuscripts read, “economy,” or “dispensation” (compare Colossians 1:25, Colossians 1:26; and see on Ephesians 1:10, above). “To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery.” Ellicott explains it, “the arrangement,” or “regulation” of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.

Henry A Sanders

In the 1935 book “A Third-Century Papyrus Codex of the Epistles of Paul” by Henry A Sanders, it does not contain the OI reading.

So Sanders thinks that the reading is Konomia.

Bruce Metzger

In his Textual Commentary, Second Edition (1994) Bruce Metzger has:

“The Textus Receptus, in company with a scattering of late minuscules, replaces οἰκονομία with the interpretive gloss κοινωνία (hence AV “fellowship”). The true reading is supported by p46, all known uncials, almost all minuscules, all known versions, and patristic quotations” (535).

Thomas Holland

Thomas Holland claimed that fellowship / koinonia and administration / oikonomia are, in this particular usage and at that time, synonymous—the sharing or giving to others what one is oneself partaker of. And that this is not a conflict in meanings. In Manuscript Evidence, Lesson 10, “Textual Considerations” he states:

The Textus Receptus uses the Greek word, koinonia (fellowship). However, almost all Greek manuscripts of this passage use the Greek word, oikonomia (dispensation or stewardship). To this, James White states,​

We have already noted the fact that the TR has a very unusual reading of "fellowship," found only in the margin of minuscule manuscript 31 and a few other very late manuscripts, rather than the reading of all uncials, 99% of the minuscules, and all the early Fathers, which have "administration." (White, King James Only Controversy, 179.)​

Although we may have cause to question the statistical information provided, White is correct in stating that almost all of the Greek manuscripts and Church Fathers used the word oikonomia (administration). However, in addition to the minuscule manuscript 31, we may also add minuscule 57 (twelfth century) as using the word koinonia (fellowship). Additionally, Metzger notes that, "a few other minuscules," contain the Greek word koinonia. (Bruce Metzger, A Textual Commentary On The Greek New Testament [New York: United Bible Societies, 1968], 603.). Thus there are at least three or four Greek manuscripts which have the Greek word koinonia. In favor of the Greek word oikonomia, we have P46, Sinaiticus, Vaticanus, Alexandrinus, and the correctors of Codices D, G, K, L, and P. Among the minuscules 17, 37, and 47 support the use of oikonomia instead of koinonia.

Early English versions, being based on the Textus Receptus of the Reformation, used the Greek word koinonia and thus the English word fellowship. The much beloved Geneva Bible reads, "And to make cleare unto all men what the felowship of the mysterie is, which from the beginning of the worlde hathe bene hid in God, who hathe created all things by Jesus Christ."

Oikonomia is translated as stewardship, administration, and dispensation in various modern versions in Ephesians 3:9. On the other hand the word, koinonia is translated as fellowship (Acts 2:42), communion (2 Corinthians 6:14), contribution (Romans 15:26), and distribution (2 Corinthians 9:13) in the Authorized Version. There is a commonality here among these English words, and even among the two Greek words, for all of them reflect one who gives what he is a part of.

Dr. A. W. Thorold (Lord Bishop of Rochester) noted this in 1882. Commenting on Ephesians 3:9 he writes, " 'Fellowship.' or, dispensation, in making Gentiles fellow-heirs with the Jews." (A. W. Thorold, "The Epistle to the Ephesians," in Commentary On The New Testament, vol. 2 [London: Society for Promoting Christian Knowledge, 1882].) John Locke tied fellowship, communication, and dispensation together in 1707. Locke cites the Authorized Version's reading of fellowship and then uses the meaning of communicated in his own paraphrase.​

TiV h koinonia, What is the Communication, i.e. that they may have light from me, to see and look into the Reason and Ground of the Discovery or Communication of this Mystery to them now by Jesus Christ, who is now exhibited to the World, into whose hands God has put the Management of this whole Dispensation. (John Locke, A Paraphrase And Notes On The Epistles Of St. Paul To The Galatians, 1 And 2 Corinthians, Romans, Ephesians, Arthur W. Wainwright ed., vol. 2 [1707; reprint, Oxford: The Clarendon Press, 1987], 640-641.)​

Further, Dr. G. W. H. Lampe demonstrates that among the writings of the early Church Fathers, such as Justin Martyr and Clement, koinonia carried the meaning of distribution and imparting. (G. W. H. Lampe, A Patristic Greek Lexicon [Oxford: The Clarendon Press, 1961], 764.) Still further, the English word fellowship carries this same meaning which demonstrates a mutual sharing. Thus, the Greek words and all the English words reflect the meaning of giving what we are partakers of, which is the meaning of the passage in Ephesians 3:9.

In light of the definition, the use of the words, and the textual support, it seems rather ridiculous to cite this passage as an example of errata in the King James Bible. This passage can hardly be compared to places in modern editions where the Traditional Text is rejected and whole verses are missing or the context is completely changed.

Source (http://www.wilderness-cry.net/bible_study/courses/mssevidence/) see Lesson 10​[26]

Spiros Zodhiates

Spiros Zodhiates’ The Complete Word Study Dictionary: New Testament has:

oikonomia (Strong’s #3622) has the usage of steward / servant (Luke 16:2), administration [of God’s grace] (Eph 3:2). Oikonomos, a house-manager, steward, overseer, figurative for minister (Strong’s #3623); and means to deal out, distribute, apportion; an administrator of goods or money—or as in Eph 3:2, the grace of God.

Liddell-Scott-Jones Definitions

κοινων-ία, ἡ,

I

1. communion, association, partnership, κ. μαλθακά Pi. P. 1.97; οὔτε φιλία ἰδιώταις οὔτε κ. πόλεσιν Th. 3.10; ὅτῳ δὲ μὴ ἔνι κ., φιλία οὐκ ἂν εἴη Pl. Grg. 507e; ἐν ταῖς κ. τε καὶ ὁμιλίαις Id. Lg. 861e, cf. Smp. 182c; ἡ περὶ.. ἀνθρώπους πρὸς ἀλλήλους κ. ib. 188c; ἐν διαλύσει τῆς κ. Id. R. 343d; ἡ τῶν γυναικῶν κ. τοῖς ἀνδράσι, viz. co-education, ib. 466c; ἀνθρωπίνη κ. human society, Id. Plt. 276b; ἡ κ. ἡ πολιτική Arist. Pol. 1252a7; αὕτη ἡ κ., of marriage, ib. 1334b33; πόλις ἡ γενῶν καὶ κωμῶν κ. ib. 1281a1; fellowship, Act. Ap. 2.42, al.; ἡ πρὸς τὸν Δία κ. Arr. Epict. 2.19.27. joint-ownership, PLond. 2.311.2 (ii A.D.), etc.

2. c. gen. objecti, λυγραὶ.. τῶν ὅπλων κ. E. HF 1377; γάμων Pl. Lg. 721a; γυναικῶν Id. R. 461e; ἡ ἡδονῆς τε καὶ λύπης κ. συνδεῖ ib. 462b; τῶν πόνων Id. Ti. 87e; βοηθείας καὶ φιλίας D. 9.28; βίου, of marriage, BGU 1051.9 (Aug.); ἡ κ. τοῦ ἁγίου πνεύματος 2 Corinthians 13:14 (later, of Holy Communion, Just. Nov. 7.11); κ. τῶν ἱερῶν Supp.Epigr. 4.247 (Panamara); τίς θαλάσσης βουκόλοις κ.; what have herdsmen to do with the sea? E. IT 254; τίς δαὶ κατόπτρου καὶ ξίφους κ.; Ar. Th. 140; λύπη μανίας κοινωνίαν ἔχει τινά Alex. 296; opp. ἀκοινωνησία, Dam. Pr. 423. II sexual intercourse, E. Ba. 1276; γυναικὸς λαμβάνειν κοινωνίαν Amphis 20.3.

III

1. charitable contribution, alms, Romans 15:26, Hebrews 13:16, Jahresh. 4 Beibl. 37.

2. charitable disposition, opp. πλεονεξία, Corp.Herm. 13.9. Pythag. name for 2, Theol.Ar. 8.

Thayer's Expanded Definition

κοινωνία, κοινωνίας, ἡ (κοινωνός), fellowship, association, community, communion, joint participation, contact; in the N. T. as in classical Greek

1. the share which one has in anything, participation; with the genitive of the thing in which he shares: πνεύματος, Philippians 2:1; τοῦ ἁγίου πνεύματος, 2 Corinthians 13:13 (14); τῶν παθημάτων τοῦ Χριστοῦ, Philippians 3:10; τῆς πίστεως, Philemon 1:6 (cf. Lightfoot); τοῦ ἱματος τοῦ Χριστοῦ, i. e. in the benefits of Christ's death, 1 Corinthians 10:16 (cf. Meyer at the passage); τοῦ σώματος τοῦ Χριστοῦ in the (mystical) body of Christ or the church, ibid.; τῆς διακονίας, 2 Corinthians 8:4; τοῦ μυστηρίου, Ephesians 3:9 Rec. εἰς κοινωνίαν τοῦ υἱοῦ τοῦ Θεοῦ, to obtain fellowship in the dignity and blessings of the Son of God, 1 Corinthians 1:9, where cf. Meyer.

2. contact, fellowship, intimacy: δεξιά κοινωνίας, the right hand as the sign and pledge of fellowship (in fulfilling the apostolic office), Galatians 2:9 (where see Lightfoot); τίς κοινωνία φωτί πρός σκότος; what in common has light with darkness? 2 Corinthians 6:14 (τίς οὖν κοινωνία πρός Ἀπολλωνα τῷ μηδέν οἰκεῖον ἐπιτετηδευκοτι, Philo, leg. ad Gaium § 14 at the end; εἰ δέ τίς ἐστι κοινωνία πρός Θεούς ἡμῖν, Stobaeus, serm. 28 (i. p. 87, Gaisf. edition)); used of the intimate bond of fellowship which unites Christians: absolutely, Acts 2:42; with εἰς τό εὐαγγέλιον added, Philippians 1:5; κοινωνίαν ἔχειν μεθ' ἡμῶν, μετ' ἀλλήλων, 1 John 1:3, 7; of the fellowship of Christians with God and Christ, μετά τοῦ πατρός καί μετά τοῦ υἱοῦ αὐτοῦ, 1 John 1:3, 6, (which fellowship, according to John's teaching, consists in the fact that Christians are partakers in common of the same mind as God and Christ, and of the blessings arising therefrom). By a use unknown to secular authors κοινωνία in the N. T. denotes:

3. a benefaction jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship (cf. Grimm, Exeget. Hdbch. on Wisd. 8:18, p. 176): 2 Corinthians 8:4; εἰς τινα, for the benefit of one, 2 Corinthians 9:13; ποιεῖσθαι κοινωνία (to make a contribution) εἰς τινα, Romans 15:26; joined with εὐποιΐα, Hebrews 13:16. (Cf. Buttmann, § 132, 8.)

Abbott-Smith Manual Greek Lexicon of the New Testament

κοινωνία , -ας , ἡ

(< κοινωνός ),

[in LXX: Leviticus 6:2 (H3027 H8667), Wisdom of Solomon 8:18, 3 Maccabees 4:6 *;]

1. fellowship, communion: Acts 2:42, 2 Corinthians 6:14, Philippians 1:5; τ . υἱοῦ , 1 Corinthians 1:9; τ . αἵματος , σώματος Χρ ., 1 Corinthians 10:10 : παθημάτων αὐτσῦ , Philippians 3:10; τ . πνεύματος , 2 Corinthians 13:13, Philippians 2:1; δεξιὰς κοινωνίας , Galatians 2:9; τ . πίστεώς σου , Philemon 1:6; seq. μετὰ : τ . πατρός , 1 John 1:3; 1 John 1:6; ἡμῶν , ἀλλήλων , 1 John 1:3; 1 John 1:7.

2. contribution (as outcome of fellowship): Romans 15:26, 2 Corinthians 8:4; 2 Corinthians 9:13, Hebrews 13:6 (cf. Art. Communion, DB, i, 460 ff.; MM, Exp., xv).†

Vocabulary of the Greek NT

It is worth noting that the subst. like the verb (s.v. κοινωνέω ad fin.) is used specially of the closest of all human relationships, e.g. BGU IV. 1051.9 (marriage contract of time of Augustus) συνχωρ [οῦσι Λύ ]καινα καὶ Ἱέραξ συνεληλυθέναι ἀλλ [ήλοις ] πρὸς βίου κοινωνίαν, the coeval 1052.7, and P Oxy XII. 1473.33 (A.D. 201) συνῆλθ [ο ]ν τῷ. . Ὡρείωνι πρὸς γάμου κοινωνία (l.–ίαν). We have the phrase κατὰ κοινωνίαν with gen., ";belonging in common to,"; in P Flor I. 41.5 (A.D. 140), al. For κοινωνία = ";partnership"; see P Ryl II. 117.16 (A.D. 269) ὁ ὁμ ]οπάτριός μου ἀδελφὸς. . πρὸς ὃν οὐδεμ ̣ι ̣α ̣[ν κοι ]ν ̣ω ̣ν ̣ίαν ε ̣̀χ ̣[ω, ";my brother on my father’s side, with whom I have no partnership,"; and the commercial association of Syll 300.54 (B.C. 170) (where see the editor’s note). Cf. the active relationship underlying the word in such passages as Acts 2:42, 2 Corinthians 13:13, Philippians 2:1, and the full discussion of the NT usage by Armitage Robinson in Hastings’ DB i. p. 460 ff. With 1 John 1:6 Sharp (p. 111) compares the use of the term in Epict. ii. 19. 27 περὶ τῆς πρὸς τὸν Δία κοινωνίας βουλευόμενον, ";aiming to have fellowship with Zeus.";

Jack Moorman

In the book When the KJV Departs from the “Majority” Text, Jack Moorman has:

EPHESIANS 3:9

AV what is the fellowship of the mystery

HF RP CR …administration…

Tyndale Great Geneva Bishops Steph. Beza Elz.

31-mg 69-mg others.

“fellowship” fits the context better than “administration”. See verse 6. Keep in mind that the non-citing of evidence on these passages by von Soden and others does not, mean that it is lacking but rather that there is a lack of interest on their part. Their chief concern is the gathering of material which shows some affinity with codices Aleph and B for the reconstruction of the NT Text. The last thing on their minds is the defence of the King James Bible. Thus, until someone is able to gather evidence for these passages from all of the extant items, we will have to be content with these few bits of information. This wait will not affect our confidence in God’s preservation of the Scriptures at every point as we have it in the AV.

Wilbur Pickering

Wilbur Pickering in his 2005 translation says "Instead of “program”, perhaps 10% of the Greek manuscripts have ‘fellowship’ (as in AV and NKJV)."

James Snapp JR

In his article Five Bad Reasons to Use the Textus Receptus James Snapp JR says:

And consider the word κοινωνία (koinōnia) in Ephesians 3:9. This word is in the Textus Receptus, and is rendered “fellowship” in the KJV. But in the majority of Greek manuscripts, what we find is not the word κοινωνία. The Byzantine Textform reads, instead, οἰκονομία (oikonomia), which means “dispensation” or “administration.” Most manuscripts, whether Alexandrian or Byzantine, do not support κοινωνία; they support οἰκονομία. Pickering’s reconstruction of family 35’s archetype has οἰκονομία in Ephesians 3:9. Antoniades’ 1904 compilation of the ecclesiastical text has οἰκονομία in Ephesians 3:9. It should not be difficult to see that the Textus Receptus contains a corruption at this point, and quoting the formulators of the Westminster Confession of Faith will not change that.

Snapp makes the error here of assuming that the TR is a majority text position.

Will Kinney cites Snapp as saying:

“In Ephesians 3:9, the KJV follows the Textus Receptus’ reading “koinonia” and thus says “fellowship,” but massive and ancient evidence supports the reading “oikonomia” which refers to God’s administration, or dispensation.”

King James 2000 Bible

The King James 2000 Bible departs from the KJV's "Fellowship" and has "plan" instead:

And to make all men see what is the plan of the mystery, which from the beginning of the ages has been hid in God, who created all things by Jesus Christ:

Annotations on Galatians and Ephesians

In the book Annotations on Galatians and Ephesians by Riemer A. Faber, on the Annotations of Desiderius Erasmus, it has: 3:9 [ER quae sit communio 'what is the fellowship']

[VG] quae sit dispensatio 'what is the dispensation';¹ ὁ πλοῦτος, that is, 'the riches' is also read.² Again, he translates μυστήριον [mystery] as sacramentum [sacrament].³

1 Metzger 535 notes that some witnesses replace οἰκονομία with the interpretative κοινωνία 'fellowship'; it appears Erasmus followed this reading, and with him av ('fellowship'). The reading οἰκονομία is followed by RSV ('plan') and NEB ('purpose').

2 No surviving Greek manuscript contains this reading.

3 See the annotations on Eph 1:9 ('sacrament') and Eph 3:3 ('has been made known to me'). With the rendering mysterii Erasmus is following Ambrosiaster and Lefèvre.

By Jesus Christ

Early Church Writers

"Our God, who hast created all things by Christ..." Constitutions of the Holy Apostles (200 - 400 AD), 8.3

"In God, he continues, who created all things by Jesus Christ. And he does well to say BY JESUS CHRIST; forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for without Him, it is said, was not any thing made." Chrysostom (347 - 407 AD), Ephesians, Homily 7

"I pray you, this view from the midst of the churches, and really believe that all things were made by Jesus Christ, and that without Him nothing was made."Augustine (354-430 AD), Anti-Pelagian 2.57

"I will close with his last words: Really believe that all things were made by Jesus Christ, and that without Him nothing was made." Augustine (354-430 AD), Anti-Pelagian 2.60

Greek

See Also Ephesians 3:9 Greek

Textus Receptus

Complutensian Polyglot

• 1514 και φωτίσαι πάντας τίς/ἡ οικονομία / του μυστηρίου / του ἀποκεκρυμμένου από/των αἰώνων εν τω· θεώ / τω / τα πάντα κτίσαντι διὰ Ἰησού Χριστού, (Complutensian Polyglot)

See Also Ephesians 3:9 Complutensian Polyglot 1514

Aldine

• 1518

Cephaleus

• 1524 (Wolf Cephaleus. Printed in Strassburg)

Desiderius Erasmus

• 1516 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Erasmus 1st Novum Instrumentum omne)

e-rara.ch; Bayerische Staatsbibliothek; GB

• 1519 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Erasmus 2nd Novum Testamentum omne)
• 1522 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Erasmus 3rd Novum Testamentum omne)
• 1527 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Erasmus 4th Novum Testamentum omne)
• 1535 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Erasmus 5th Novum Testamentum omne)

Colinæus

• 1534 καὶ φωτίσαι πάντας, τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ,(Colinæus)

Stephanus (Robert Estienne)

• 1546 (Robert Estienne (Stephanus) 1st)
• 1549 (Robert Estienne (Stephanus) 2nd)
• 1550 καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Robert Estienne (Stephanus) 3rd - Editio Regia)
• 1551 καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (Robert Estienne (Stephanus) 4th)

Theodore Beza

• 1. 1556/57 In Latin (see below) - counted as Beza's first major edition. 1556 Edition and here. 1557 Edition Bibliothèque de Genève, shelf mark Bb 2341

• 1559 unauthorised Basel edition - (Bibliothèque de Genève, shelf mark Bb 2347 e-rara & ULB Sachsen-Anhalt
• 1563: Beza’s Responsio against Castellio (referred to on the title page of the 1565 and 1582 editions): e-rara (Bibliothèque de Genève, shelf mark Bb 150).

• 2. 1565 (Novum Testamentum,- counted as Beza's second major edition. Geneva)

• 1565 (a special copy with Beza’s own handwritten notes in preparation of the third edition (MHR O4 cd (565) a):[27]
• 1565 Minor edition

• 1567 Minor edition
• 1569: Tremellius’ Syriac NT, with Beza’s Greek and Latin text included: e-rara and Google
• 1575: a Latin-only edition which introduces Chapter summaries
• 1580 Minor edition and also another minor edition here

• 3. 1582 (Novum Testamentum. 2nd folio edition. Geneva.)

• 1590 Minor edition

• 4. 1588/89 Καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ· (1588 e-rara] (Lausanne : Bibliothèque, shelf mark 2015);CSNTM; Archive; Google

• 1590 (Beza Octavo 4th)
• 1594: the Annotationes printed separately: e-rara.

• 5. 1598 Καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ· (Novum Testamentum. 5th. Geneva.)See Also Ephesians 3:9 Beza 1598 (Beza)

• 1604 Minor edition

Elzevir

• 1624 (Elzevir)
• 1633 και φωτισαι παντας τις η κοινωνια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι δια ιησου χριστου (Elzevir)
• 1641 (Elzevir)

Scholz

• 1841 (Scholz)

Scrivener

• 1894 καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, (F. H. A. Scrivener , The New Testament in the Original Greek according to the Text followed in the Authorised Version - Cambridge University Press).

Other Greek

• 1857 (Tregelles' Greek New Testament)

• 1863 (Alford)
• 1869 καί φωτίζω τίς ὁ οἰκονομία ὁ μυστήριον ὁ ἀποκρύπτω ἀπό ὁ αἰών ἐν ὁ θεός ὁ ὁ πᾶς κτίζω (Constantin von Tischendorf Novum Testamentum Graece. Editio Octava Critica Maior Vol. I, 1869; Vol. II 1872, Leipzig:Giesecke and Devrient. Vol 3, Prolegomena, ed. by Caspar Rene' Gregory, Leipzig: Hinrichs, 1894.) based on Codex Sinaiticus.
• 1881 καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, (Westcott & Hort)
• 1904 καὶ φωτίσαι πάντας τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ (Greek Orthodox (Greek New Testament of the Ecumenical Patriarchate of Constantinople by B. Antoniades)

• 1904 καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι, (Nestle)

English Translations

• 1380 which is the dispensacioun of sacrament hid fro worldis in God, that made alle thingis of nouyt; (Wyclif's Bible by John Wycliffe)

• 1395 (Wyclif's Bible by John Wycliffe)

• 1534 and to make all men se what the felyshippe of the mistery is which from the begynnynge of the worlde hath bene hid in God which made all thynges thorow Iesus Christ (Tyndale Bible by William Tyndale)

• 1535 and to make all men se, what is the fellishippe of the mystery, which fro the begynnynge of the worlde hath bene hyd in God, which made all thiges thorow Iesus Christ: (Coverdale Bible)

• 1537 and to make all men se what the fellowshyp of the mysterye is, whiche from the beginninge of the worlde hath bene hyde in God, whiche made all thinges thorowe Iesus Christ, (Matthews)

• 1539 and to make all men se, what the felyshyppe of the mystery is, which from the begynnynge of the worlde hath bene hyd in God which made all thinges thorow Iesus Christ: (Great Bible First Edition - Miles Coverdale)

• 1540 (Great Bible Second Edition - Miles Coverdale)

• 1549 (Matthew's Bible - John Rogers)

• 1557 (Geneva 1557)

• 1560 And to make cleare vnto all men what the fellowship of the mysterie is, which from the beginning of the world hath bene hid in God, who hath created all things by Iesus Christ, (Geneva Bible) First Edition

• 1568 And to bring to lyght to all men what the felowship of the misterie is whiche from the begynnyng of the world hath ben hid in god, which made all thinges through Iesus Christe: (Bishop's Bible First Edition

• 1582 (Rheims 1582)

• 1587 (Geneva Bible) by William Whittingham

• 1599 (Geneva Bible) by William Whittingham

• 1611 And to make all men see, what is the fellowship of the mysterie, which from the beginning of the world, hath bene hid in God, who created all things by Iesus Christ: (King James Version)

• 1729 (Mace New Testament)

• 1745 (Mr. Whiston's Primitive New Testament)

• 1762 (King James Version)

• 1769 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (King James Version - Benjamin Blayney)

• 1770 (Worsley Version by John Worsley)

• 1790 (Wesley Version by John Wesley)

• 1795 (A Translation of the New Testament from the Original Greek by Thomas Haweis)

• 1833 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Webster Version - by Noah Webster)

• 1835 (Living Oracles by Alexander Campbell)

• 1849 (Etheridge Translation by John Etheridge)

• 1850 (King James Version by Committee)

• 1851 (Murdock Translation)

• 1855 Calvin Bible by the Calvin Translation Society

• 1858 (The New Testament Translated from the Original Greek by Leicester Sawyer)

• 1865 (The Emphatic Diaglott by Benjamin Wilson)

• 1865 (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

• 1869 to make all men see what is the dispensation of the mystery, which hath been hidden for ages in God, who created all things; (Noyes Translation by George Noyes)

• 1873 (King James Version) by Frederick Scrivener)

• 1885 (Revised Version also called English Revised Version - Charles Ellicott editor)

• 1890 and to enlighten all with the knowledge of what is the administration of the mystery hidden throughout the ages in God, who has created all things, (Darby Version 1890 by John Darby)

• 1898 and to cause all to see what `is' the fellowship of the secret that hath been hid from the ages in God, who the all things did create by Jesus Christ, (Young's Literal Translation by Robert Young)

• 1901 (American Standard Version - Philip Schaff)

• 1902 (The Emphasised Bible Rotherham Version)

• 1902 (Translation of the New Testament from the Original Greek by William Godbey)

• 1904 (The New Testament: Revised and Translated by Adolphus Worrell)

• 1904 (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

• 1911 (Syrus Scofield)

• 1912 and to show all men in a clear light what my stewardship is. It is the stewardship of the truth which from all the Ages lay concealed in the mind of God, the Creator of all things-- (Weymouth New Testament)

• 1918 (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

• 1923 (Edgar Goodspeed)

• 1982 (New King James Version)

• 1984 (New International Version)

• 1995 (New American Standard Bible) (©1995)

• 1999 (American King James Version)AKJV

• 2005 (Today’s New International Version)

• (BBE)
• (Holman Christian Standard Bible)
• (21st Century King James Version)
• (Common English Bible)
• (GOD’S WORD Translation)
• (Contemporary English Version)
• (New Living Translation)
• (Amplified Bible)
• (The Message)
• (New International Reader's Version)
• (Wycliffe New Testament)

Foreign Language Versions

Arabic

• وانير الجميع في ما هو شركة السر المكتوم منذ الدهور في الله خالق الجميع بيسوع المسيح. (Arabic Smith & Van Dyke)

Aramaic

• (Aramaic Peshitta)

Armenian

• 1666
• 1803 (Zohrab Bible)
• 1853 եւ բոլորին տեսնել տամ թէ ի՛նչ է հաղորդակցութիւնը այն խորհուրդին, որ դարերու սկիզբէն ի վեր ծածկուած էր Աստուծոյ մէջ, որ ստեղծեց ամէն բան. (Armenian Western New Testament)

Basque

• Eta guciey manifestatzeco ceric den mysterio bethidanic Iaincoa baithan estalia cenaren communionea, ceinec gauça guciac creatu baithitu Iesus Christez:

Bulgarian

• 1940 (Bulgarian Bible)

Chinese

• 1 又 使 众 人 都 明 白 ， 这 历 代 以 来 隐 藏 在 创 造 万 物 之 神 里 的 奥 秘 是 如 何 安 排 的 ， (Chinese Union Version (Simplified))

• 1 又 使 眾 人 都 明 白 ， 這 歷 代 以 來 隱 藏 在 創 造 萬 物 之 神 裡 的 奧 祕 是 如 何 安 排 的 ， (Chinese Union Version (Traditional))

Coptic Sahidic

• ⲁⲩⲱ ⲉⲧⲁⲙⲉⲟⲩⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲧⲉ ⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲙⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲉⲑⲏⲡ ϫⲓⲛⲉⲛⲉϩ ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥⲥⲛⲧⲛⲕⲁ ⲛⲓⲙ
• ⲁⲩⲱ ⲉⲧⲁⲙⲉ ⲟⲩⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲧⲉ ⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲙⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲉⲑⲏⲡ ϫⲓⲛ ⲉⲛⲉϩ ϩⲙ ⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥⲥⲛⲧ ⲛⲕⲁ ⲛⲓⲙ.

French

• et de mettre en lumiere devant tous quelle est l'administration du mystere cache des les siecles en Dieu qui a cree toutes choses; (French Darby)

• 1744 Et pour mettre en évidence devant tous quelle est la communication qui nous a été accordée du mystère qui était caché de tout temps en Dieu, lequel a créé toutes choses par Jésus-Christ; (Martin 1744)

• 1744 (Ostervald 1744)

German

• 1545 und zu erleuchten jedermann, welche da sei die Gemeinschaft des Geheimnisses, das von der Welt her in Gott verborgen gewesen ist, der alle Dinge geschaffen hat durch Jesum Christum, (Luther 1545)

• 1871 (Elberfelder 1871)

• 1912 und zu erleuchten jedermann, welche da sei die Gemeinschaft des Geheimnisses, das von der Welt her in Gott verborgen gewesen ist, der alle Dinge geschaffen hat durch Jesum Christum, (Luther 1912)

Gothic

A .... in guda þamma alla gaskapjandin,

B jah inliuhtjan allans, hvileik þata fauragaggi runos þizos gafulginons fram aiwam in guda þamma alla gaskapjandin, (fauragaggi = οικονομια)

Italian

• 1649 e di manifestare a tutti, quale è la dispensazion del misterio, il quale da’ secoli è stato occulto in Dio, che ha create tutte le cose per Gesù Cristo; (Giovanni Diodati Bible 1649)

• 1927 e di manifestare a tutti quale sia il piano seguito da Dio riguardo al mistero che è stato fin dalle più remote età nascosto in Dio, il creatore di tutte le cose, (Riveduta Bible 1927)

Japanese

• 1928 (Naoji Nagai)

Latin

• et inluminare omnes quae sit dispensatio sacramenti absconditi a saeculis in Deo qui omnia creavit Latin Vulgate

• 1527 (Erasmus 1527)

• 1527 (Erasmus Vulgate 1527)

Pidgin

• 1996 (Pidgin King Jems)

Romainian

• 2010 (Biblia Traducerea Fidela în limba româna)

Russian

• 1876 и открыть всем, в чем состоит домостроительство тайны, сокрывавшейся от вечности в Боге, создавшем все Иисусом Христом, Russian Synodal Version

Phonetically:

Spanish

• 1569 y de aclarar a todos cuál sea la comunión del misterio escondido desde los siglos en Dios, que creó todas las cosas por Jesús, el Cristo.
• (RVG Spanish)

Syriac

• 1555 Johann Albrecht Widmanstadt
• 1645 G. Sionita (Paris Polyglot, 1645).
• 1657 B. Walton (London Polyglot, 1657).
• 1823 S. Lee (1823)
• 1852 Urmia edition (1852)
• 1913 Joseph de Qelayta/Trinitarian Bible Society (1913).
• 1892 Mosul edition (1887–92)
• 1851 Beirut (1951)

ܡܕܒܪܢܘܬܐ ܕܐܪܙܐ ܗܘ ܕܟܤܐ ܗܘܐ ܡܢ ܥܠܡܐ ܒܐܠܗܐ ܕܟܠ ܒܪܐ ܀

Swedish

• 1703 Och i ljuset frambära för hvar man, hurudana delaktighet är i den hemlighet, som härtilldags i verldene hafver fördold varit i Gudi, den all ting skapat hafver genom Jesum Christum;
• 1917 och att lägga i dagen huru det rådslut har blivit utfört, som tidsåldrarna igenom hade såsom en hemlighet varit fördolt i Gud, alltings skapare. (Swedish - Svenska 1917)

Tagalog

• 1905 At maipakita sa lahat ng mga tao kung ano ang pagiging katiwala sa hiwaga na sa lahat ng panahon ay inilihim ng Dios na lumalang ng lahat ng mga bagay; (Ang Dating Biblia 1905)

Tok Pisin

• 1996 (Tok Pisin King Jems)

Vietnamese

• 1934 và soi sáng cho mọi người biết sự phân phát lẽ mầu nhiệm, từ đời thượng cổ đã giấu kín trong Ðức Chúa Trời là Ðấng dựng nên muôn vật. (VIET)

See Also

External Links

• Stylos Word Magazine 138 Ephesians 3:9 by Jeff Riddle
• Stylos Word Magazine update on minuscule 2817 by Jeff Riddle
• A critique of Jeff Riddles articles by Turretin Fan
• Ephesians 3:9 at Textus Receptus Bibles

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List of New Testament Papyri

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List of New Testament minuscules

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List of New Testament uncials

01 · 02 · 03 · 04 · 05 · 06 · 07 · 08 · 09 · 010 · 011 · 012 · 013 · 014 · 015 · 016 · 017 · 018 · 019 · 020 · 021 · 022 · 023 · 024 · 025 · 026 · 027 · 028 · 029 · 030 · 031 · 032 · 033 · 034 · 035 · 036 · 037 · 038 · 039 · 040 · 041 · 042 · 043 · 044 · 045 · 046 · 047 · 048 · 049 · 050 · 051 · 052 · 053 · 054 · 055 · 056 · 057 · 058 · 059 · 060 · 061 · 062 · 063 · 064 · 065 · 066 · 067 · 068 · 069 · 070 · 071 · 072 · 073 · 074 · 075 · 076 · 077 · 078 · 079 · 080 · 081 · 082 · 083 · 084 · 085 · 086 · 087 · 088 · 089 · 090 · 091 · 092 · 093 · 094 · 095 · 096 · 097 · 098 · 099 · 0100 · 0101 · 0102 · 0103 · 0104 · 0105 · 0106 · 0107 · 0108 · 0109 · 0110 · 0111 · 0112 · 0113 · 0114 · 0115 · 0116 · 0117 · 0118 · 0119 · 0120 · 0121 · 0122 · 0123 · 0124 · 0125 · 0126 · 0127 · 0128 · 0129 · 0130 · 0131 · 0132 · 0134 · 0135 · 0136 · 0137 · 0138 · 0139 · 0140 · 0141 · 0142 · 0143 · 0144 · 0145 · 0146 · 0147 · 0148 · 0149 · 0150 · 0151 · 0152 · 0153 · 0154 · 0155 · 0156 · 0157 · 0158 · 0159 · 0160 · 0161 · 0162 · 0163 · 0164 · 0165 · 0166 · 0167 · 0168 · 0169 · 0170 · 0171 · 0172 · 0173 · 0174 · 0175 · 0176 · 0177 · 0178 · 0179 · 0180 · 0181 · 0182 · 0183 · 0184 · 0185 · 0186 · 0187 · 0188 · 0189 · 0190 · 0191 · 0192 · 0193 · 0194 · 0195 · 0196 · 0197 · 0198 · 0199 · 0200 · 0201 · 0202 · 0203 · 0204 · 0205 · 0206 · 0207 · 0208 · 0209 · 0210 · 0211 · 0212 · 0213 · 0214 · 0215 · 0216 · 0217 · 0218 · 0219 · 0220 · 0221 · 0222 · 0223 · 0224 · 0225 · 0226 · 0227 · 0228 · 0229 · 0230 · 0231 · 0232 · 0234 · 0235 · 0236 · 0237 · 0238 · 0239 · 0240 · 0241 · 0242 · 0243 · 0244 · 0245 · 0246 · 0247 · 0248 · 0249 · 0250 · 0251 · 0252 · 0253 · 0254 · 0255 · 0256 · 0257 · 0258 · 0259 · 0260 · 0261 · 0262 · 0263 · 0264 · 0265 · 0266 · 0267 · 0268 · 0269 · 0270 · 0271 · 0272 · 0273 · 0274 · 0275 · 0276 · 0277 · 0278 · 0279 · 0280 · 0281 · 0282 · 0283 · 0284 · 0285 · 0286 · 0287 · 0288 · 0289 · 0290 · 0291 · 0292 · 0293 · 0294 · 0295 · 0296 · 0297 · 0298 · 0299 · 0300 · 0301 · 0302 · 0303 · 0304 · 0305 · 0306 · 0307 · 0308 · 0309 · 0310 · 0311 · 0312 · 0313 · 0314 · 0315 · 0316 · 0317 · 0318 · 0319 · 0320 · 0321 · 0322 · 0323 ·

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List of New Testament lectionaries

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 25b · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206a · 206b · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 368 · 449 · 451 · 501 · 502 · 542 · 560 · 561 · 562 · 563 · 564 · 648 · 649 · 809 · 965 · 1033 · 1358 · 1386 · 1491 · 1423 · 1561 · 1575 · 1598 · 1599 · 1602 · 1604 · 1614 · 1619 · 1623 · 1637 · 1681 · 1682 · 1683 · 1684 · 1685 · 1686 · 1691 · 1813 · 1839 · 1965 · 1966 · 1967 · 2005 · 2137 · 2138 · 2139 · 2140 · 2141 · 2142 · 2143 · 2144 · 2145 · 2164 · 2208 · 2210 · 2211 · 2260 · 2261 · 2263 · 2264 · 2265 · 2266 · 2267 · 2276 · 2307 · 2321 · 2352 · 2404 · 2405 · 2406 · 2411 · 2412 ·

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New book available with irrefutable evidence for the reading in the TR and KJV. Revelation 16:5 and the Triadic Declaration - A defense of the reading of “shalt be” in the Authorized Version