Ephesians 2:20

2:20 because you have been built ¹  on the foundation of the apostles and prophets, ²  with Christ Jesus himself as ³  the cornerstone. ⁴ 

Ephesians 3:5

3:5 Now this secret ⁵  was not disclosed to people ⁶  in former ⁷  generations as it has now been revealed to his holy apostles and prophets by ⁸  the Spirit,

Ephesians 4:11

4:11 It was he ⁹  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹⁰ 

Ephesians 4:2

4:2 with all humility and gentleness, ¹¹  with patience, bearing with ¹²  one another in love,

Ephesians 3:2

3:2 if indeed ¹³  you have heard of the stewardship ¹⁴  of God’s grace that was given to me for you,

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁵  foretold by the apostles of our Lord Jesus Christ. ¹⁶ 

[2:20]  ¹ tn Grk “having been built.”

[2:20]  ² 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]  ³ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁴ 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.

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

[3:5]  ⁶ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁷ tn Grk “other.”

[3:5]  ⁸ tn Or “in.”

[4:11]  ⁹ 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]  ¹⁰ 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.

[4:2]  ¹¹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹² tn Or “putting up with”; or “forbearing.”

[3:2]  ¹³ 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]  ¹⁴ tn Or “administration,” “dispensation,” “commission.”

[1:17]  ¹⁵ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁶ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.