Ephesians 1:6

1:6 to the praise of the glory of his grace ¹  that he has freely bestowed on us in his dearly loved Son. ² 

Ephesians 1:8

1:8 that he lavished on us in all wisdom and insight.

Ephesians 2:17

2:17 And he came and preached peace to you who were far off and peace to those who were near,

Ephesians 2:21

2:21 In him ³  the whole building, ⁴  being joined together, grows into a holy temple in the Lord,

Ephesians 3:3

3:3 that ⁵  by revelation the divine secret ⁶  was made known to me, as I wrote before briefly. ⁷ 

Ephesians 3:11

3:11 This was according to ⁸  the eternal purpose that he accomplished in Christ Jesus our Lord,

Ephesians 3:15

3:15 from ⁹  whom every family ¹⁰  in heaven and on the earth is named.

Ephesians 4:26

4:26 Be angry and do not sin; ¹¹  do not let the sun go down on the cause of your anger. ¹² 

Ephesians 5:4

5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.

Ephesians 5:12

5:12 For the things they do ¹³  in secret are shameful even to mention.

Ephesians 5:16

5:16 taking advantage of every opportunity, because the days are evil.

Ephesians 5:18

5:18 And do not get drunk with wine, which ¹⁴  is debauchery, ¹⁵  but be filled by the Spirit, ¹⁶ 

Ephesians 5:26

5:26 to sanctify her by cleansing her ¹⁷  with the washing of the water by the word,

Ephesians 6:1

6:1 Children, ¹⁸  obey your parents in the Lord ¹⁹  for this is right.

Ephesians 6:3

6:3 “that it may go ²⁰  well with you and that you will live ²¹  a long time on the earth.” ²² 

[1:6]  ¹ 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]  ² 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.

[2:21]  ³ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁴ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 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.”

[3:3]  ⁵ tn Or “namely, that is.”

[3:3]  ⁶ tn Or “mystery.”

[3:3]  ⁷ tn Or “as I wrote above briefly.”

[3:11]  ⁷ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

[3:15]  ⁹ tn Or “by.”

[3:15]  ¹⁰ tn Or “the whole family.”

[4:26]  ¹¹ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ¹² tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[5:12]  ¹³ tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.

[5:18]  ¹⁵ tn Grk “in which.”

[5:18]  ¹⁶ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁷ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[5:26]  ¹⁷ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[6:1]  ¹⁹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ²⁰ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[6:3]  ²¹ tn Grk “be.”

[6:3]  ²² tn Grk “will be.”

[6:3]  ²³ sn A quotation from Deut 5:16.