Ephesians 4:23

4:23 to be renewed in the spirit of your mind,

Ephesians 2:22

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

Ephesians 4:3

4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Ephesians 5:18

5:18 And do not get drunk with wine, which ¹  is debauchery, ²  but be filled by the Spirit, ³ 

Ephesians 2:18

2:18 so that ⁴  through him we both have access in one Spirit to the Father.

Ephesians 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

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 6:17

6:17 And take the helmet of salvation ⁵  and the sword ⁶  of the Spirit, which is the word of God.

Ephesians 1:17

1:17 I pray that ⁷  the God of our Lord Jesus Christ, the Father of glory, ⁸  may give you spiritual wisdom and revelation ⁹  in your growing knowledge of him, ¹⁰ 

Ephesians 3:5

3:5 Now this secret ¹¹  was not disclosed to people ¹²  in former ¹³  generations as it has now been revealed to his holy apostles and prophets by ¹⁴  the Spirit,

Ephesians 3:16

3:16 I pray that ¹⁵  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

Ephesians 6:18

6:18 With every prayer and petition, pray ¹⁶  at all times in the Spirit, and to this end ¹⁷  be alert, with all perseverance and requests for all the saints.

Ephesians 1:13

1:13 And when ¹⁸  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁹  – you were marked with the seal ²⁰  of the promised Holy Spirit, ²¹ 

Ephesians 2:2

2:2 in which ²²  you formerly lived ²³  according to this world’s present path, ²⁴  according to the ruler of the kingdom ²⁵  of the air, the ruler of ²⁶  the spirit ²⁷  that is now energizing ²⁸  the sons of disobedience, ²⁹ 

[5:18]  ¹ tn Grk “in which.”

[5:18]  ² tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ³ 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.”

[2:18]  ¹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[6:17]  ¹ sn An allusion to Isa 59:17.

[6:17]  ² sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[1:17]  ¹ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ² tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ³ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ⁴ tn Grk “in the knowledge of him.”

[3:5]  ¹ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ² tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ³ tn Grk “other.”

[3:5]  ⁴ tn Or “in.”

[3:16]  ¹ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[6:18]  ¹ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ² tn Grk “and toward it.”

[1:13]  ¹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ² tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ³ tn Or “you were sealed.”

[1:13]  ⁴ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[2:2]  ¹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ² tn Grk “walked.”

[2:2]  ³ tn Or possibly “Aeon.”

[2:2]  ⁴ tn Grk “domain, [place of] authority.”

[2:2]  ⁵ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁶ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁷ tn Grk “working in.”

[2:2]  ⁸ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.