Discovery BoxEphesians 1:11
Context1:11 In Christ 1 we too have been claimed as God’s own possession, 2 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will
Ephesians 1:17
Context1:17 I pray that 3 the God of our Lord Jesus Christ, the Father of glory, 4 may give you spiritual wisdom and revelation 5 in your growing knowledge of him, 6
Ephesians 2:7
Context2:7 to demonstrate in the coming ages 7 the surpassing wealth of his grace in kindness toward 8 us in Christ Jesus.
Ephesians 2:10
Context2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. 9
Ephesians 3:5
Context3:5 Now this secret 10 was not disclosed to people 11 in former 12 generations as it has now been revealed to his holy apostles and prophets by 13 the Spirit,
Ephesians 3:7
Context3:7 I became a servant of this gospel 14 according to the gift of God’s grace that was given to me by 15 the exercise of his power. 16
Ephesians 5:31
Context5:31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become 17 one flesh. 18
[1:11] 1 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 2 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.
[1:17] 3 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] 4 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] 5 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] 6 tn Grk “in the knowledge of him.”
[2:7] 5 tn Or possibly “to the Aeons who are about to come.”
[2:10] 7 tn Grk “so that we might walk in them” (or “by them”).
[3:5] 9 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 10 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:7] 11 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 12 tn Grk “according to.”
[3:7] 13 sn On the exercise of his power see 1:19-20.
