Ephesians 5:30

5:30 for we are members of his body. ¹ 

Ephesians 4:12

4:12 to equip ²  the saints for the work of ministry, that is, ³  to build up the body of Christ,

Ephesians 4:16

4:16 From him the whole body grows, fitted and held together ⁴  through every supporting ligament. ⁵  As each one does its part, the body grows in love.

Ephesians 1:23

1:23 Now the church is ⁶  his body, the fullness of him who fills all in all. ⁷ 

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. ⁸ 

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 5:23

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.

Ephesians 5:28

5:28 In the same way ⁹  husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

[5:30]  ¹ tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid Ï lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek th" sarko" autou kai ek twn ostewn autou, “of his body and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (Ì⁴⁶ א* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original.

[4:12]  ² 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]  ³ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:16]  ³ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ⁴ tn Grk “joint of supply.”

[1:23]  ⁴ tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ⁵ tn Or perhaps, “who is filled entirely.”

[2:16]  ⁵ tn Grk “by killing the hostility in himself.”

[5:28]  ⁶ tn Grk “So also.”