Discovery BoxEphesians 4:1
Context4:1 I, therefore, the prisoner for the Lord, 1 urge you to live 2 worthily of the calling with which you have been called, 3
Ephesians 3:1--5:33
Context3:1 For this reason I, Paul, the prisoner of Christ Jesus 4 for the sake of you Gentiles – 3:2 if indeed 5 you have heard of the stewardship 6 of God’s grace that was given to me for you, 3:3 that 7 by revelation the divine secret 8 was made known to me, as I wrote before briefly. 9 3:4 When reading this, 10 you will be able to 11 understand my insight into this secret 12 of Christ. 3:5 Now this secret 13 was not disclosed to people 14 in former 15 generations as it has now been revealed to his holy apostles and prophets by 16 the Spirit, 3:6 namely, that through the gospel 17 the Gentiles are fellow heirs, fellow members 18 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 19 according to the gift of God’s grace that was given to me by 20 the exercise of his power. 21 3:8 To me – less than the least of all the saints 22 – this grace was given, 23 to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten 24 everyone about God’s secret plan 25 – a secret that has been hidden for ages 26 in God 27 who has created all things. 3:10 The purpose of this enlightenment is that 28 through the church the multifaceted wisdom 29 of God should now be disclosed to the rulers and the authorities in the heavenly realms. 3:11 This was according to 30 the eternal purpose that he accomplished in Christ Jesus our Lord, 3:12 in whom we have boldness and confident access 31 to God 32 because of 33 Christ’s 34 faithfulness. 35 3:13 For this reason I ask you 36 not to lose heart because of what I am suffering for you, 37 which 38 is your glory. 39
3:14 For this reason 40 I kneel 41 before the Father, 42 3:15 from 43 whom every family 44 in heaven and on the earth is named. 3:16 I pray that 45 according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, 3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, 3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 46 3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to 47 all the fullness of God.
3:20 Now to him who by the power that is working within us 48 is able to do far beyond 49 all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.
4:1 I, therefore, the prisoner for the Lord, 50 urge you to live 51 worthily of the calling with which you have been called, 52 4:2 with all humility and gentleness, 53 with patience, bearing with 54 one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all.
4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured 55 captives; he gave gifts to men.” 56 4:9 Now what is the meaning of “he ascended,” except that he also descended 57 to the lower regions, 58 namely, the earth? 59 4:10 He, the very one 60 who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he 61 who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 62 4:12 to equip 63 the saints for the work of ministry, that is, 64 to build up the body of Christ, 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to 65 the measure of Christ’s full stature. 66 4:14 So 67 we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 68 4:15 But practicing the truth in love, 69 we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together 70 through every supporting ligament. 71 As each one does its part, the body grows in love.
4:17 So I say this, and insist 72 in the Lord, that you no longer live as the Gentiles do, in the futility 73 of their thinking. 74 4:18 They are darkened in their understanding, 75 being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. 76 4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus. 4:22 You were taught with reference to your former way of life to lay aside 77 the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image 78 – in righteousness and holiness that comes from truth. 79
4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, 80 for we are members of one another. 4:26 Be angry and do not sin; 81 do not let the sun go down on the cause of your anger. 82 4:27 Do not give the devil an opportunity. 4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need. 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, 83 that it may give grace to those who hear. 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, 84 be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. 85
5:1 Therefore, be 86 imitators of God as dearly loved children 5:2 and live 87 in love, just as Christ also loved us 88 and gave himself for us, a sacrificial and fragrant offering 89 to God. 5:3 But 90 among you there must not be either sexual immorality, impurity of any kind, 91 or greed, as these are not fitting for the saints. 92 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving. 5:5 For you can be confident of this one thing: 93 that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.
5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 94 5:7 Therefore do not be partakers with them, 95 5:8 for you were at one time darkness, but now you are 96 light in the Lord. Walk as children of the light – 5:9 for the fruit of the light 97 consists in 98 all goodness, righteousness, and truth – 5:10 trying to learn 99 what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather 100 expose them. 101 5:12 For the things they do 102 in secret are shameful even to mention. 5:13 But all things being exposed by the light are made evident. 5:14 For everything made evident is light, and for this reason it says: 103
Rise from the dead,
and Christ will shine on you!” 106
5:15 Therefore be very careful how you live – not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise 107 by understanding 108 what the Lord’s will is. 5:18 And do not get drunk with wine, which 109 is debauchery, 110 but be filled by the Spirit, 111 5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music 112 in 113 your hearts to the Lord, 5:20 always giving thanks to God the Father for each other 114 in the name of our Lord Jesus Christ, 5:21 and submitting to one another out of reverence for Christ. 115
5:22 116 Wives, submit 117 to your husbands as to the Lord, 5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body. 5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 5:25 Husbands, love your 118 wives just as Christ loved the church and gave himself for her 5:26 to sanctify her by cleansing her 119 with the washing of the water by the word, 5:27 so that he 120 may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. 121 5:28 In the same way 122 husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 5:29 For no one has ever hated his own body 123 but he feeds it and takes care of it, just as Christ also does the church, 5:30 for we are members of his body. 124 5:31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become 125 one flesh. 126 5:32 This mystery is great – but I am actually 127 speaking with reference to Christ and the church. 5:33 Nevertheless, 128 each one of you must also love his own wife as he loves himself, 129 and the wife must 130 respect 131 her husband.
[4:1] 1 tn Grk “prisoner in the Lord.”
[4:1] 2 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
[4:1] 3 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
[3:1] 4 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
[3:2] 7 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] 8 tn Or “administration,” “dispensation,” “commission.”
[3:3] 10 tn Or “namely, that is.”
[3:3] 12 tn Or “as I wrote above briefly.”
[3:4] 13 tn Grk “which, when reading.”
[3:4] 14 tn Grk “you are able to.”
[3:5] 16 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 17 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 19 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 20 tn Grk “and fellow members.”
[3:7] 22 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 23 tn Grk “according to.”
[3:7] 24 sn On the exercise of his power see 1:19-20.
[3:8] 25 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 26 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[3:9] 28 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 29 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 30 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 31 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[3:10] 31 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
[3:10] 32 tn Or “manifold wisdom,” “wisdom in its rich variety.”
[3:11] 34 tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.
[3:12] 37 tn Grk “access in confidence.”
[3:12] 38 tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”
[3:12] 39 tn Grk “through,” “by way of.”
[3:12] 41 tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:13] 40 tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.
[3:13] 41 tn Grk “my trials on your behalf.”
[3:13] 42 sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.
[3:13] 43 tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original
[3:14] 43 sn For this reason resumes the point begun in v. 1, after a long parenthesis.
[3:14] 44 tn Grk “I bend my knees.”
[3:14] 45 tc Most Western and Byzantine witnesses, along with a few others (א2 D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì46 א* A B C P 6 33 81 365 1175 1739 co Or Hier.
[3:15] 47 tn Or “the whole family.”
[3:16] 49 tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.
[3:18] 52 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.
[3:20] 58 sn On the power that is working within us see 1:19-20.
[3:20] 59 tn Or “infinitely beyond,” “far more abundantly than.”
[4:1] 61 tn Grk “prisoner in the Lord.”
[4:1] 62 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
[4:1] 63 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
[4:2] 64 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] 65 tn Or “putting up with”; or “forbearing.”
[4:8] 67 tn Grk “he led captive captivity.”
[4:8] 68 sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.
[4:9] 70 tc The majority of
[4:9] 71 tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì46 (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early
[4:9] 72 tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.
[4:10] 73 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.”
[4:11] 76 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] 77 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.
[4:12] 79 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] 80 tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").
[4:13] 82 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
[4:13] 83 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.
[4:14] 85 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:14] 86 tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.
[4:15] 88 tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.
[4:16] 91 tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.
[4:16] 92 tn Grk “joint of supply.”
[4:17] 94 tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.
[4:17] 95 tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.
[4:17] 96 tn Or “thoughts,” “mind.”
[4:18] 97 tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.
[4:19] 100 sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.
[4:22] 103 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.
[4:24] 106 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
[4:24] 107 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
[4:25] 109 sn A quotation from Zech 8:16.
[4:26] 112 sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).
[4:26] 113 tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.
[4:29] 115 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.
[4:32] 118 tc ‡ Although most witnesses have either δέ (de; Ì49 א A D2 Ψ 33 1739mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important
[5:2] 124 tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
[5:2] 125 tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì46 א2 D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.
[5:2] 126 tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”
[5:3] 127 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
[5:3] 128 tn Grk “all impurity.”
[5:3] 129 tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
[5:5] 130 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").
[5:6] 133 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
[5:7] 136 tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.
[5:8] 139 tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.
[5:9] 142 tc Several
[5:9] 143 tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”
[5:10] 145 tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”
[5:11] 148 tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”
[5:11] 149 tn Grk “rather even expose.”
[5:12] 151 tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.
[5:14] 154 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] 156 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] 157 sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.
[5:17] 157 tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.
[5:17] 158 tc ‡ The best witnesses read the imperative here (so Ì46 א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D2 Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.
[5:18] 161 tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.
[5:18] 162 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.”
[5:19] 163 tn See BDAG 1096 s.v. ψάλλω.
[5:20] 166 tn Grk “for all.” The form “all” can be either neuter or masculine.
[5:21] 169 sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.
[5:22] 172 tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.
[5:22] 173 tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì46 B Cl Hiermss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.
[5:25] 175 tn The Greek article has been translated as a possessive pronoun (ExSyn 215).
[5:26] 178 tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.
[5:27] 181 tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.
[5:27] 182 tn Grk “but in order that it may be holy and blameless.”
[5:30] 190 tc Most Western witnesses, as well as the majority of Byzantine
[5:31] 193 tn Grk “the two shall be as one flesh.”
[5:31] 194 sn A quotation from Gen 2:24.
[5:32] 196 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.
[5:33] 199 tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).
[5:33] 200 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.
[5:33] 201 tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”
[5:33] 202 tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.
