1 Corinthians 10:17

10:17 Because there is one bread, we who are many are one body, for we all share the one bread.

Romans 12:4-5

12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Ephesians 1:23

1:23 Now the church is ¹  his body, the fullness of him who fills all in all. ² 

Ephesians 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

Ephesians 4:12

4:12 to equip ³  the saints for the work of ministry, that is, ⁴  to build up the body of Christ,

Ephesians 4:15-16

4:15 But practicing the truth in love, ⁵  we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together ⁶  through every supporting ligament. ⁷  As each one does its part, the body grows in love.

Ephesians 5:23

5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body.

Ephesians 5:30

5:30 for we are members of his body. ⁸ 

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁹  from among the dead, so that he himself may become first in all things. ¹⁰ 

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Colossians 2:19

2:19 He has not held fast ¹¹  to the head from whom the whole body, supported ¹²  and knit together through its ligaments and sinews, grows with a growth that is from God. ¹³ 

Colossians 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ¹⁴  to this peace), and be thankful.

[1:23]  ¹ tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ² tn Or perhaps, “who is filled entirely.”

[4:12]  ³ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁴ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:15]  ⁵ tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.

[4:16]  ⁶ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ⁷ tn Grk “joint of supply.”

[5:30]  ⁸ tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid Ï lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek th" sarko" autou kai ek twn ostewn autou, “of his body and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (Ì⁴⁶ א* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original.

[1:18]  ⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁰ tn Grk “in order that he may become in all things, himself, first.”

[2:19]  ¹¹ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ¹² tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ¹³ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[3:15]  ¹⁴ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.