Ephesians 1:5

1:5 He did this by predestining ¹  us to adoption as his ²  sons ³  through Jesus Christ, according to the pleasure ⁴  of his will –

Ephesians 1:20

1:20 This power ⁵  he exercised ⁶  in Christ when he raised him ⁷  from the dead and seated him ⁸  at his right hand in the heavenly realms ⁹ 

Ephesians 1:22

1:22 And God ¹⁰  put ¹¹  all things under Christ’s ¹²  feet, ¹³  and he gave him to the church as head over all things. ¹⁴ 

Ephesians 4:15

4:15 But practicing the truth in love, ¹⁵  we will in all things grow up into Christ, who is the head.

Ephesians 4:21

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

[1:5]  ¹ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ² tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ³ 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]  ⁴ tn Or “good pleasure.”

[1:20]  ⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁷ 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]  ⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁹ 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]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ¹⁰ tn Grk “subjected.”

[1:22]  ¹¹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹² sn An allusion to Ps 8:6.

[1:22]  ¹³ tn Grk “and he gave him as head over all things to the church.”

[4:15]  ¹³ tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.