Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ¹ 

Ephesians 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Ephesians 4:11

4:11 It was he ²  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ³ 

Ephesians 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Ephesians 5:18

5:18 And do not get drunk with wine, which ⁴  is debauchery, ⁵  but be filled by the Spirit, ⁶ 

Ephesians 5:32

5:32 This mystery is great – but I am actually ⁷  speaking with reference to Christ and the church.

Ephesians 6:11

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁸  of the devil.

Ephesians 6:23

6:23 Peace to the brothers and sisters, ⁹  and love with faith, from God the Father and the Lord Jesus Christ.

[2:13]  ¹ tn Or “have come near in the blood of Christ.”

[4:11]  ² tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ³ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[5:18]  ³ tn Grk “in which.”

[5:18]  ⁴ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁵ 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.”

[5:32]  ⁴ tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.

[6:11]  ⁵ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:23]  ⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).