John 14:23

14:23 Jesus replied, ¹  “If anyone loves me, he will obey ²  my word, and my Father will love him, and we will come to him and take up residence with him. ³ 

John 15:9

15:9 “Just as the Father has loved me, I have also loved you; remain ⁴  in my love.

Ephesians 1:6

1:6 to the praise of the glory of his grace ⁵  that he has freely bestowed on us in his dearly loved Son. ⁶ 

Ephesians 1:22-23

1:22 And God ⁷  put ⁸  all things under Christ’s ⁹  feet, ¹⁰  and he gave him to the church as head over all things. ¹¹  1:23 Now the church is ¹²  his body, the fullness of him who fills all in all. ¹³ 

Ephesians 2:4-5

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁴  –

Ephesians 5:30

5:30 for we are members of his body. ¹⁵ 

Ephesians 5:32

5:32 This mystery is great – but I am actually ¹⁶  speaking with reference to Christ and the church.

Ephesians 5:2

5:2 and live ¹⁷  in love, just as Christ also loved us ¹⁸  and gave himself for us, a sacrificial and fragrant offering ¹⁹  to God.

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. ²⁰ 

[14:23]  ¹ tn Grk “answered and said to him.”

[14:23]  ² tn Or “will keep.”

[14:23]  ³ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:9]  ⁴ tn Or “reside.”

[1:6]  ⁵ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ⁶ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:22]  ⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁸ tn Grk “subjected.”

[1:22]  ⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹⁰ sn An allusion to Ps 8:6.

[1:22]  ¹¹ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ¹² 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]  ¹³ tn Or perhaps, “who is filled entirely.”

[2:5]  ¹⁴ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[5:30]  ¹⁵ 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.

[5:32]  ¹⁶ 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.

[5:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.”

[2:16]  ²⁰ tn Grk “by killing the hostility in himself.”