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 3:12

3:12 in whom we have boldness and confident access ¹  to God ²  because of ³  Christ’s ⁴  faithfulness. ⁵ 

Ephesians 2:18

2:18 so that ⁶  through him we both have access in one Spirit to the Father.

Ephesians 1:7

1:7 In him ⁷  we have redemption through his blood, ⁸  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 5:27

5:27 so that he ⁹  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ¹⁰ 

Ephesians 2:12

2:12 that you were at that time without the Messiah, ¹¹  alienated from the citizenship of Israel and strangers to the covenants of promise, ¹²  having no hope and without God in the world.

Ephesians 5:5

5:5 For you can be confident of this one thing: ¹³  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

¹ tn Grk “access in confidence.”

² tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

³ tn Grk “through,” “by way of.”

⁴ tn Grk “his.”

⁵ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

¹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

¹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

² sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

¹ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

² tn Grk “but in order that it may be holy and blameless.”

¹ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

² tn Or “covenants of the promise.”

¹ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").