Ephesians 2:9

2:9 it is not from ¹  works, so that no one can boast. ² 

Ephesians 3:15

3:15 from ³  whom every family ⁴  in heaven and on the earth is named.

Ephesians 1:20

1:20 This power ⁵  he exercised ⁶  in Christ when he raised him ⁷  from the dead and seated him ⁸  at his right hand in the heavenly realms ⁹ 

Ephesians 2:8

2:8 For by grace you are saved ¹⁰  through faith, ¹¹  and this is not from yourselves, it is the gift of God;

Ephesians 5:14

5:14 For everything made evident is light, and for this reason it says: ¹² 

“Awake, ¹³  O sleeper! ¹⁴ 

Rise from the dead,

and Christ will shine on you!” ¹⁵ 

Ephesians 6:6

6:6 not like those who do their work only when someone is watching ¹⁶  – as people-pleasers – but as slaves of Christ doing the will of God from the heart. ¹⁷ 

Ephesians 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ¹⁸  that it may give grace to those who hear.

Ephesians 4:16

4:16 From him the whole body grows, fitted and held together ¹⁹  through every supporting ligament. ²⁰  As each one does its part, the body grows in love.

[2:9]  ¹ tn Or “not as a result of.”

[2:9]  ² tn Grk “lest anyone should boast.”

[3:15]  ³ tn Or “by.”

[3:15]  ⁴ tn Or “the whole family.”

[1:20]  ⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁷ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁹ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[2:8]  ⁷ tn See note on the same expression in v. 5.

[2:8]  ⁸ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[5:14]  ⁹ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ¹⁰ tn Grk “Rise up.”

[5:14]  ¹¹ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ¹² sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[6:6]  ¹¹ tn Grk “not according to eye-service.”

[6:6]  ¹² tn Grk “from the soul.”

[4:29]  ¹³ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[4:16]  ¹⁵ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ¹⁶ tn Grk “joint of supply.”