Ephesians 1:6

1:6 to the praise of the glory of his grace ¹  that he has freely bestowed on us in his dearly loved Son. ² 

Ephesians 1:8

1:8 that he lavished on us in all wisdom and insight.

Ephesians 1:12

1:12 so that we, who were the first to set our hope ³  on Christ, ⁴  would be to the praise of his glory.

Ephesians 3:3

3:3 that ⁵  by revelation the divine secret ⁶  was made known to me, as I wrote before briefly. ⁷ 

Ephesians 3:11

3:11 This was according to ⁸  the eternal purpose that he accomplished in Christ Jesus our Lord,

Ephesians 3:15

3:15 from ⁹  whom every family ¹⁰  in heaven and on the earth is named.

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Ephesians 4:2-3

4:2 with all humility and gentleness, ¹¹  with patience, bearing with ¹²  one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Ephesians 4:6

4:6 one God and Father of all, who is over all and through all and in all.

Ephesians 4:19

4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. ¹³ 

Ephesians 5:3

5:3 But ¹⁴  among you there must not be either sexual immorality, impurity of any kind, ¹⁵  or greed, as these are not fitting for the saints. ¹⁶ 

Ephesians 5:8-9

5:8 for you were at one time darkness, but now you are ¹⁷  light in the Lord. Walk as children of the light – 5:9 for the fruit of the light ¹⁸  consists in ¹⁹  all goodness, righteousness, and truth –

Ephesians 5:26

5:26 to sanctify her by cleansing her ²⁰  with the washing of the water by the word,

Ephesians 6:1

6:1 Children, ²¹  obey your parents in the Lord ²²  for this is right.

Ephesians 6:15

6:15 by fitting your ²³  feet with the preparation that comes from the good news ²⁴  of peace, ²⁵ 

Ephesians 6:24

6:24 Grace be ²⁶  with all of those who love our Lord Jesus Christ with an undying love. ²⁷ 

¹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

² tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

³ tn Or “who had already hoped.”

⁴ tn Or “the Messiah.”

⁵ tn Or “namely, that is.”

⁶ tn Or “mystery.”

⁷ tn Or “as I wrote above briefly.”

⁷ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

⁹ tn Or “by.”

¹⁰ tn Or “the whole family.”

¹¹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

¹² tn Or “putting up with”; or “forbearing.”

¹³ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

¹⁵ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

¹⁶ tn Grk “all impurity.”

¹⁷ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

¹⁷ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

¹⁹ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

²⁰ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

²¹ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

²³ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

²⁴ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

²⁵ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

²⁶ tn Grk “gospel.” However, this is not a technical term here.

²⁷ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

²⁷ tn Or “is.”

²⁸ tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.