Hort and Westcottkatoikhsai ton criston dia thV pistewV en taiV kardiaiV umwn Amen. Byzantine Majority einai ta eqnh sugklhronoma kai susswma kai summetoca thV epaggeliaV autou en tw cristw dia tou euaggeliou Darby's English Translation3:7 of which I am become minister according to the gift of the grace of God given to me, according to the working of his power. Young's Literal Translation3:8 to me -- the less than the least of all the saints -- was given this grace, among the nations to proclaim good news -- the untraceable riches of the Christ, Hort and Westcottemoi tw elacistoterw pantwn agiwn edoqh h cariV auth toiV eqnesin euaggelisasqai to anexicniaston ploutoV tou cristou, Latin Vulgate3:8 mihi omnium sanctorum minimo data est gratia haec in gentibus evangelizare ininvestigabiles divitias Christi. The natural connection of ἵνα, therefore, is with the verbs εὐαγγελίσασυαι and φωτίσαι, which express the main idea in the context. Stephens 1550 Textus Receptus en w ecomen thn parrhsian kai thn prosagwghn en pepoiqhsei dia thV pistewV autou World English Bible3:10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, Scrivener 1894 Textus Receptus eige hkousate thn oikonomian thV caritoV tou qeou thV doqeishV moi eiV umaV Bible in Basic English3:21 To him be the glory in the church and in Christ Jesus to all generations for ever and ever. Byzantine Majority ex ou pasa patria en ouranoiV kai epi ghV onomazetai It prescribes the only possible way of acceptance with God: and he who will not walk in that way, not only renounces all hope of heaven, but plunges himself infallibly into all the miseries of hell. Douay Rheims3:1 For this cause, I Paul, the prisoner of Jesus Christ, for you Gentiles; Amen. Byzantine Majority o eteraiV geneaiV ouk egnwrisqh toiV uioiV twn anqrwpwn wV nun apekalufqh toiV agioiV apostoloiV autou kai profhtaiV en pneumati And that Divine wisdom is described as πολυποίκιλος (a word found only this once in the NT)—not with any reference to Gnostic ideas of σοφία (as Baur imagined), for the use of such a term as this in that connection is of later date (Iren., Haer., i., 4, 1); nor simply in the sense of very wise, for which Aesch., Prom., 1308, is mistakenly cited; but as = multivarius, multiformis (Vulg. One day the very disharmony and entanglement which now perplexes us may reveal to us the manifoldness of the wisdom. Weymouth New Testament3:15 from whom the whole family in Heaven and on earth derives its name. Gregory of Nyssa, whose opinion has been preserved by Theophylact and OEcumenius, thus illustrates—“That the angels prior to the incarnation had seen the Divine wisdom in a simple form without variation; but now they see it in a composite form, working by contraries, educing life from death, glory from shame, trophies from the cross, and God-becoming things from all that was vile and ignoble.” The leading idea in this opinion does not fully develop the apostle's meaning as contained in the paragraph; nor could wisdom, acting simply and uniformly in this method, be denominated “manifold wisdom,” though it might be deep, benignant, and powerful skill. 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