Ephesians 3:15

3:15 from ¹  whom every family ²  in heaven and on the earth is named.

Ephesians 4:10

4:10 He, the very one ³  who descended, is also the one who ascended above all the heavens, in order to fill all things.

Ephesians 1:10

1:10 toward the administration of the fullness of the times, to head up ⁴  all things in Christ – the things in heaven ⁵  and the things on earth. ⁶ 

Ephesians 6:9

6:9 Masters, ⁷  treat your slaves ⁸  the same way, ⁹  giving up the use of threats, ¹⁰  because you know that both you and they have the same master in heaven, ¹¹  and there is no favoritism with him.

[3:15]  ¹ tn Or “by.”

[3:15]  ² tn Or “the whole family.”

[4:10]  ³ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[1:10]  ⁵ 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]  ⁶ tn Grk “the heavens.”

[1:10]  ⁷ 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.”

[6:9]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:9]  ⁸ 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]  ⁹ tn Grk “do the same things to them.”

[6:9]  ¹⁰ tn Grk “giving up the threat.”

[6:9]  ¹¹ tn Grk “because of both they and you, the Lord is, in heaven…”