Ephesians 2:10

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. ¹ 

Ephesians 2:14

2:14 For he is our peace, the one who made both groups into one ²  and who destroyed the middle wall of partition, the hostility,

Ephesians 3:5

3:5 Now this secret ³  was not disclosed to people ⁴  in former ⁵  generations as it has now been revealed to his holy apostles and prophets by ⁶  the Spirit,

Ephesians 4:28

4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.

Ephesians 5:2

5:2 and live ⁷  in love, just as Christ also loved us ⁸  and gave himself for us, a sacrificial and fragrant offering ⁹  to God.

Ephesians 5:25

5:25 Husbands, love your ¹⁰  wives just as Christ loved the church and gave himself for her

Ephesians 5:28-29

5:28 In the same way ¹¹  husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 5:29 For no one has ever hated his own body ¹²  but he feeds it and takes care of it, just as Christ also does the church,

Ephesians 6:21

Farewell Comments

6:21 Tychicus, my ¹³  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ¹⁴  how I am doing.

[2:10]  ¹ tn Grk “so that we might walk in them” (or “by them”).

[2:14]  ² tn Grk “who made the both one.”

[3:5]  ³ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁴ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁵ tn Grk “other.”

[3:5]  ⁶ tn Or “in.”

[5:2]  ⁴ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁵ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁶ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:25]  ⁵ tn The Greek article has been translated as a possessive pronoun (ExSyn 215).

[5:28]  ⁶ tn Grk “So also.”

[5:29]  ⁷ tn Grk “flesh.”

[6:21]  ⁸ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

[6:21]  ⁹ tn Grk “the things according to me.”