1 Corinthians 2:13

2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. ¹ 

Ephesians 4:21

4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²  urge you to live ³  worthily of the calling with which you have been called, ⁴ 

Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁵ 

Ephesians 2:1

New Life Individually

2:1 And although you were ⁶  dead ⁷  in your transgressions and sins,

Ephesians 2:7

2:7 to demonstrate in the coming ages ⁸  the surpassing wealth of his grace in kindness toward ⁹  us in Christ Jesus.

Ephesians 2:2

2:2 in which ¹⁰  you formerly lived ¹¹  according to this world’s present path, ¹²  according to the ruler of the kingdom ¹³  of the air, the ruler of ¹⁴  the spirit ¹⁵  that is now energizing ¹⁶  the sons of disobedience, ¹⁷ 

Ephesians 1:16-17

1:16 I do not cease to give thanks for you when I remember you ¹⁸  in my prayers. 1:17 I pray that ¹⁹  the God of our Lord Jesus Christ, the Father of glory, ²⁰  may give you spiritual wisdom and revelation ²¹  in your growing knowledge of him, ²² 

[2:13]  ¹ tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).

[4:1]  ² tn Grk “prisoner in the Lord.”

[4:1]  ³ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁴ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[2:13]  ⁵ tn Or “have come near in the blood of Christ.”

[2:1]  ⁶ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁷ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:7]  ⁸ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁹ tn Or “upon.”

[2:2]  ¹⁰ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹¹ tn Grk “walked.”

[2:2]  ¹² tn Or possibly “Aeon.”

[2:2]  ¹³ tn Grk “domain, [place of] authority.”

[2:2]  ¹⁴ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹⁵ 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).

[2:2]  ¹⁶ tn Grk “working in.”

[2:2]  ¹⁷ 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.

[1:16]  ¹⁸ tn Grk “making mention [of you].”

[1:17]  ¹⁹ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ²⁰ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ²¹ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ²² tn Grk “in the knowledge of him.”