Discovery BoxEphesians 1:3--3:21
Context1:3 Blessed 1 is 2 the God and Father of our Lord Jesus Christ, who has blessed 3 us with every spiritual blessing in the heavenly realms in Christ. 1:4 For 4 he chose us in Christ 5 before the foundation of the world that we may be holy and unblemished 6 in his sight 7 in love. 8 1:5 He did this by predestining 9 us to adoption as his 10 sons 11 through Jesus Christ, according to the pleasure 12 of his will – 1:6 to the praise of the glory of his grace 13 that he has freely bestowed on us in his dearly loved Son. 14 1:7 In him 15 we have redemption through his blood, 16 the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight. 1:9 He did this when he revealed 17 to us the secret 18 of his will, according to his good pleasure that he set forth 19 in Christ, 20 1:10 toward the administration of the fullness of the times, to head up 21 all things in Christ – the things in heaven 22 and the things on earth. 23 1:11 In Christ 24 we too have been claimed as God’s own possession, 25 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will 1:12 so that we, who were the first to set our hope 26 on Christ, 27 would be to the praise of his glory. 1:13 And when 28 you heard the word of truth (the gospel of your salvation) – when you believed in Christ 29 – you were marked with the seal 30 of the promised Holy Spirit, 31 1:14 who is the down payment 32 of our inheritance, until the redemption of God’s own possession, 33 to the praise of his glory.
1:15 For this reason, 34 because I 35 have heard 36 of your faith in the Lord Jesus and your love 37 for all the saints, 1:16 I do not cease to give thanks for you when I remember you 38 in my prayers. 1:17 I pray that 39 the God of our Lord Jesus Christ, the Father of glory, 40 may give you spiritual wisdom and revelation 41 in your growing knowledge of him, 42 1:18 – since the eyes of your 43 heart have been enlightened 44 – so that you may know what is the hope of his calling, 45 what is the wealth of his glorious 46 inheritance in the saints, 1:19 and what is the incomparable 47 greatness of his power toward 48 us who believe, as displayed in 49 the exercise of his immense strength. 50 1:20 This power 51 he exercised 52 in Christ when he raised him 53 from the dead and seated him 54 at his right hand in the heavenly realms 55 1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God 56 put 57 all things under Christ’s 58 feet, 59 and he gave him to the church as head over all things. 60 1:23 Now the church is 61 his body, the fullness of him who fills all in all. 62
2:1 And although you were 63 dead 64 in your transgressions and sins, 2:2 in which 65 you formerly lived 66 according to this world’s present path, 67 according to the ruler of the kingdom 68 of the air, the ruler of 69 the spirit 70 that is now energizing 71 the sons of disobedience, 72 2:3 among whom 73 all of us 74 also 75 formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath 76 even as the rest… 77
2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 78 – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages 79 the surpassing wealth of his grace in kindness toward 80 us in Christ Jesus. 2:8 For by grace you are saved 81 through faith, 82 and this is not from yourselves, it is the gift of God; 2:9 it is not from 83 works, so that no one can boast. 84 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. 85
2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body 86 by human hands – 2:12 that you were at that time without the Messiah, 87 alienated from the citizenship of Israel and strangers to the covenants of promise, 88 having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. 89 2:14 For he is our peace, the one who made both groups into one 90 and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified 91 in his flesh the law of commandments in decrees. He did this to create in himself one new man 92 out of two, 93 thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 94 2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that 95 through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built 96 on the foundation of the apostles and prophets, 97 with Christ Jesus himself as 98 the cornerstone. 99 2:21 In him 100 the whole building, 101 being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.
3:1 For this reason I, Paul, the prisoner of Christ Jesus 102 for the sake of you Gentiles – 3:2 if indeed 103 you have heard of the stewardship 104 of God’s grace that was given to me for you, 3:3 that 105 by revelation the divine secret 106 was made known to me, as I wrote before briefly. 107 3:4 When reading this, 108 you will be able to 109 understand my insight into this secret 110 of Christ. 3:5 Now this secret 111 was not disclosed to people 112 in former 113 generations as it has now been revealed to his holy apostles and prophets by 114 the Spirit, 3:6 namely, that through the gospel 115 the Gentiles are fellow heirs, fellow members 116 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 117 according to the gift of God’s grace that was given to me by 118 the exercise of his power. 119 3:8 To me – less than the least of all the saints 120 – this grace was given, 121 to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten 122 everyone about God’s secret plan 123 – a secret that has been hidden for ages 124 in God 125 who has created all things. 3:10 The purpose of this enlightenment is that 126 through the church the multifaceted wisdom 127 of God should now be disclosed to the rulers and the authorities in the heavenly realms. 3:11 This was according to 128 the eternal purpose that he accomplished in Christ Jesus our Lord, 3:12 in whom we have boldness and confident access 129 to God 130 because of 131 Christ’s 132 faithfulness. 133 3:13 For this reason I ask you 134 not to lose heart because of what I am suffering for you, 135 which 136 is your glory. 137
3:14 For this reason 138 I kneel 139 before the Father, 140 3:15 from 141 whom every family 142 in heaven and on the earth is named. 3:16 I pray that 143 according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, 3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, 3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 144 3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to 145 all the fullness of God.
3:20 Now to him who by the power that is working within us 146 is able to do far beyond 147 all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.
[1:3] 1 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
[1:3] 2 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
[1:3] 3 tn Or “enriched,” “conferred blessing.”
[1:4] 4 tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).
[1:4] 6 sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
[1:4] 8 tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.
[1:5] 9 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).
[1:5] 10 tn Grk “to himself” after “through Jesus Christ.”
[1:5] 11 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”
[1:5] 12 tn Or “good pleasure.”
[1:6] 13 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 14 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:7] 15 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 16 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.
[1:9] 17 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). 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.
[1:9] 18 tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.
[1:9] 19 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
[1:9] 20 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.
[1:10] 21 tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).
[1:10] 22 tn Grk “the heavens.”
[1:10] 23 sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”
[1:11] 24 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 25 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.
[1:12] 26 tn Or “who had already hoped.”
[1:12] 27 tn Or “the Messiah.”
[1:13] 28 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
[1:13] 29 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
[1:13] 30 tn Or “you were sealed.”
[1:13] 31 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
[1:14] 32 tn Or “first installment,” “pledge,” “deposit.”
[1:14] 33 tn Grk “the possession.”
[1:15] 34 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
[1:15] 36 tn Grk “having also heard.”
[1:15] 37 tc Ì46 א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of
[1:16] 38 tn Grk “making mention [of you].”
[1:17] 39 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] 40 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] 41 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] 42 tn Grk “in the knowledge of him.”
[1:18] 43 tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.
[1:18] 44 tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
[1:18] 45 tn Or “the hope to which he has called you.”
[1:18] 46 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
[1:19] 47 tn Or “immeasurable, surpassing”
[1:19] 49 tn Grk “according to.”
[1:19] 50 tn Grk “according to the exercise of the might of his strength.”
[1:20] 51 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 52 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 53 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.
[1:20] 54 tc The majority of
[1:20] 55 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.
[1:22] 56 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 58 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 59 sn An allusion to Ps 8:6.
[1:22] 60 tn Grk “and he gave him as head over all things to the church.”
[1:23] 61 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
[1:23] 62 tn Or perhaps, “who is filled entirely.”
[2:1] 63 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 64 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.
[2:2] 65 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
[2:2] 67 tn Or possibly “Aeon.”
[2:2] 68 tn Grk “domain, [place of] authority.”
[2:2] 69 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 70 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] 72 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.
[2:3] 73 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).
[2:3] 76 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”
[2:3] 77 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
[2:5] 78 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[2:7] 79 tn Or possibly “to the Aeons who are about to come.”
[2:8] 81 tn See note on the same expression in v. 5.
[2:8] 82 tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.
[2:9] 83 tn Or “not as a result of.”
[2:9] 84 tn Grk “lest anyone should boast.”
[2:10] 85 tn Grk “so that we might walk in them” (or “by them”).
[2:11] 86 tn Grk “in the flesh.”
[2:12] 87 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.”
[2:12] 88 tn Or “covenants of the promise.”
[2:13] 89 tn Or “have come near in the blood of Christ.”
[2:14] 90 tn Grk “who made the both one.”
[2:15] 91 tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.
[2:15] 92 tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.
[2:15] 93 tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.
[2:16] 94 tn Grk “by killing the hostility in himself.”
[2:18] 95 tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
[2:20] 96 tn Grk “having been built.”
[2:20] 97 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
[2:20] 98 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
[2:20] 99 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.
[2:21] 100 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
[2:21] 101 tc Although several important witnesses (א1 A C P 6 81 326 1739c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”
[3:1] 102 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
[3:2] 103 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.
[3:2] 104 tn Or “administration,” “dispensation,” “commission.”
[3:3] 105 tn Or “namely, that is.”
[3:3] 107 tn Or “as I wrote above briefly.”
[3:4] 108 tn Grk “which, when reading.”
[3:4] 109 tn Grk “you are able to.”
[3:5] 111 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 112 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 115 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 116 tn Grk “and fellow members.”
[3:7] 117 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 118 tn Grk “according to.”
[3:7] 119 sn On the exercise of his power see 1:19-20.
[3:8] 120 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 121 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[3:9] 122 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 123 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 124 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 125 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[3:10] 126 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
[3:10] 127 tn Or “manifold wisdom,” “wisdom in its rich variety.”
[3:11] 128 tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.
[3:12] 129 tn Grk “access in confidence.”
[3:12] 130 tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”
[3:12] 131 tn Grk “through,” “by way of.”
[3:12] 133 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.
[3:13] 134 tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.
[3:13] 135 tn Grk “my trials on your behalf.”
[3:13] 136 sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.
[3:13] 137 tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original
[3:14] 138 sn For this reason resumes the point begun in v. 1, after a long parenthesis.
[3:14] 139 tn Grk “I bend my knees.”
[3:14] 140 tc Most Western and Byzantine witnesses, along with a few others (א2 D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì46 א* A B C P 6 33 81 365 1175 1739 co Or Hier.
[3:15] 142 tn Or “the whole family.”
[3:16] 143 tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.
[3:18] 144 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.
[3:20] 146 sn On the power that is working within us see 1:19-20.
[3:20] 147 tn Or “infinitely beyond,” “far more abundantly than.”
