Ephesians 2:7

2:7 to demonstrate in the coming ages ¹  the surpassing wealth of his grace in kindness toward ²  us in Christ Jesus.

Ephesians 1:8

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

Ephesians 1:19

1:19 and what is the incomparable ³  greatness of his power toward ⁴  us who believe, as displayed in ⁵  the exercise of his immense strength. ⁶ 

Ephesians 1:15

Prayer for Wisdom and Revelation

1:15 For this reason, ⁷  because I ⁸  have heard ⁹  of your faith in the Lord Jesus and your love ¹⁰  for all the saints,

Ephesians 2:16

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ¹¹ 

Ephesians 4:12

4:12 to equip ¹²  the saints for the work of ministry, that is, ¹³  to build up the body of Christ,

Ephesians 1:10

1:10 toward the administration of the fullness of the times, to head up ¹⁴  all things in Christ – the things in heaven ¹⁵  and the things on earth. ¹⁶ 

Ephesians 1:14

1:14 who is the down payment ¹⁷  of our inheritance, until the redemption of God’s own possession, ¹⁸  to the praise of his glory.

Ephesians 6:9

6:9 Masters, ¹⁹  treat your slaves ²⁰  the same way, ²¹  giving up the use of threats, ²²  because you know that both you and they have the same master in heaven, ²³  and there is no favoritism with him.

[2:7]  ¹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ² tn Or “upon.”

[1:19]  ³ tn Or “immeasurable, surpassing”

[1:19]  ⁴ tn Or “for, to”

[1:19]  ⁵ tn Grk “according to.”

[1:19]  ⁶ tn Grk “according to the exercise of the might of his strength.”

[1:15]  ⁵ sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.

[1:15]  ⁶ tn Grk “even I.”

[1:15]  ⁷ tn Grk “having also heard.”

[1:15]  ⁸ tc Ì⁴⁶ א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, thn agaphn thn ei" panta" tou" Jagiou"). Most witnesses, especially the later ones (א² D¹ Ψ Ï latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pisti") is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.

[2:16]  ⁷ tn Grk “by killing the hostility in himself.”

[4:12]  ⁹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ¹⁰ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[1:10]  ¹¹ tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).

[1:10]  ¹² tn Grk “the heavens.”

[1:10]  ¹³ sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”

[1:14]  ¹³ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ¹⁴ tn Grk “the possession.”

[6:9]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:9]  ¹⁶ tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.

[6:9]  ¹⁷ tn Grk “do the same things to them.”

[6:9]  ¹⁸ tn Grk “giving up the threat.”

[6:9]  ¹⁹ tn Grk “because of both they and you, the Lord is, in heaven…”