Ephesians 2:9

2:9 it is not from ¹  works, so that no one can boast. ² 

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 2:10

2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ⁵ 

Ephesians 3:20

3:20 Now to him who by the power that is working within us ⁶  is able to do far beyond ⁷  all that we ask or think,

Ephesians 1:19

1:19 and what is the incomparable ⁸  greatness of his power toward ⁹  us who believe, as displayed in ¹⁰  the exercise of his immense strength. ¹¹ 

Ephesians 3:7

3:7 I became a servant of this gospel ¹²  according to the gift of God’s grace that was given to me by ¹³  the exercise of his power. ¹⁴ 

Ephesians 4:16

4:16 From him the whole body grows, fitted and held together ¹⁵  through every supporting ligament. ¹⁶  As each one does its part, the body grows in love.

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁷  expose them. ¹⁸ 

Ephesians 6:7

6:7 Obey ¹⁹  with enthusiasm, as though serving the Lord ²⁰  and not people,

Ephesians 2:2

2:2 in which ²¹  you formerly lived ²²  according to this world’s present path, ²³  according to the ruler of the kingdom ²⁴  of the air, the ruler of ²⁵  the spirit ²⁶  that is now energizing ²⁷  the sons of disobedience, ²⁸ 

Ephesians 4:28

4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.

Ephesians 1:11

1:11 In Christ ²⁹  we too have been claimed as God’s own possession, ³⁰  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

Ephesians 1:20

1:20 This power ³¹  he exercised ³²  in Christ when he raised him ³³  from the dead and seated him ³⁴  at his right hand in the heavenly realms ³⁵ 

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. ³⁶ 

Ephesians 6:6

6:6 not like those who do their work only when someone is watching ³⁷  – as people-pleasers – but as slaves of Christ doing the will of God from the heart. ³⁸ 

Ephesians 6:21

Farewell Comments

6:21 Tychicus, my ³⁹  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ⁴⁰  how I am doing.

¹ tn Or “not as a result of.”

² tn Grk “lest anyone should boast.”

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

⁵ tn Grk “so that we might walk in them” (or “by them”).

⁷ sn On the power that is working within us see 1:19-20.

⁸ tn Or “infinitely beyond,” “far more abundantly than.”

⁹ tn Or “immeasurable, surpassing”

¹⁰ tn Or “for, to”

¹¹ tn Grk “according to.”

¹² tn Grk “according to the exercise of the might of his strength.”

¹¹ tn Grk “of which I was made a minister,” “of which I became a servant.”

¹² tn Grk “according to.”

¹³ sn On the exercise of his power see 1:19-20.

¹³ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

¹⁴ tn Grk “joint of supply.”

¹⁵ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

¹⁶ tn Grk “rather even expose.”

¹⁷ tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.

¹⁸ tn Grk “serving as to the Lord.”

¹⁹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

²⁰ tn Grk “walked.”

²¹ tn Or possibly “Aeon.”

²² tn Grk “domain, [place of] authority.”

²³ tn Grk “of” (but see the note on the word “spirit” later in this verse).

²⁴ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

²⁵ tn Grk “working in.”

²⁶ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

²¹ tn Grk “in whom,” as a continuation of the previous verse.

²² tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

²³ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

²⁴ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

²⁵ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

²⁶ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

²⁷ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

²⁵ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

²⁷ tn Grk “not according to eye-service.”

²⁸ tn Grk “from the soul.”

²⁹ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

³⁰ tn Grk “the things according to me.”