Ephesians 5:28

5:28 In the same way ¹  husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

Ephesians 5:33

5:33 Nevertheless, ²  each one of you must also love his own wife as he loves himself, ³  and the wife must ⁴  respect ⁵  her husband.

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. ⁶ 

Ephesians 4:32

4:32 Instead, ⁷  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ⁸ 

Ephesians 5:19

5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ⁹  in ¹⁰  your hearts to the Lord,

Ephesians 5:2

5:2 and live ¹¹  in love, just as Christ also loved us ¹²  and gave himself for us, a sacrificial and fragrant offering ¹³  to God.

Ephesians 5:25

5:25 Husbands, love your ¹⁴  wives just as Christ loved the church and gave himself for her

Ephesians 5:27

5:27 so that he ¹⁵  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ¹⁶ 

Ephesians 5:29

5:29 For no one has ever hated his own body ¹⁷  but he feeds it and takes care of it, just as Christ also does the church,

Ephesians 4:16

4:16 From him the whole body grows, fitted and held together ¹⁸  through every supporting ligament. ¹⁹  As each one does its part, the body grows in love.

¹ tn Grk “So also.”

² tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).

³ tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.

⁴ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

⁵ tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.

³ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

⁴ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

⁵ tn Or “forgiving.”

⁵ tn See BDAG 1096 s.v. ψάλλω.

⁶ tn Or “with.”

⁶ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

⁷ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

⁸ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

⁷ tn The Greek article has been translated as a possessive pronoun (ExSyn 215).

⁸ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

⁹ tn Grk “but in order that it may be holy and blameless.”

⁹ tn Grk “flesh.”

¹⁰ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

¹¹ tn Grk “joint of supply.”