tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

tc The earliest and most important mss omit “in Ephesus” (𝔓46 א* B* 6 1739 [McionT,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful …”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36–50; P. T. O’Brien, Ephesians, 4–47; and H. W. Hoehner, Ephesians, 2–61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א2 A B2 D F G Ψ 0278 33 1881 𝔐 latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν Ἐφέσῳ (en Ephesō) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA27 also lists the words in brackets, indicating doubt as to their authenticity.

map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.

tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

tn Grk “Grace to you and peace.”

sn Eph 1:3–14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4–6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7–12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13–14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3–14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10–11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153–59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

tn Or “enriched,” “conferred blessing.”

tn Grk “just as.” Eph 1:3–14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).

tn Grk “in him.”

sn The Greek word translated unblemished (ἀμώμους, amōmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).

tn Grk “before him.”

tn The prepositional phrase ἐν ἀγάπῃ (en agapē, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.

tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).

tn Grk “to himself” after “through Jesus Christ.”

tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as … sons.”

sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children—both male and female—are adopted.

tn Or “good pleasure.”

tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxēs tēs charitos 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.

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

sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

tn Or “mystery.” In the NT μυστήριον (mustērion) refers to a divine secret previously undisclosed.

tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.

tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.

sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protithēmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.

tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakephalaiōsasthai) 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- (kephalē-) 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).

tn Grk “the heavens.”

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.”

tn Grk “in whom,” as a continuation of the previous verse.

tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klēroō) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klēronomeō] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226–27, for discussion on this interpretive issue.

sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8–9).

tn Or “who had already hoped.”

tn Or “the Messiah.”

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

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.

tn Or “you were sealed.”

tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

tn Or “first installment,” “pledge,” “deposit.”

sn Down payment. The Greek word ἀρραβών (arrabōn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the “already—not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).

tn Grk “the possession.”

sn The conjunctive phrase For this reason points back to the preceding section, vv. 3–14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.

tn Grk “even I.”

tn Grk “having also heard.”

tc 𝔓46 א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, tēn agapēn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, tēn agapēn tēn eis pantas tous hagious). Most witnesses, especially the later ones (א2 D1 Ψ 𝔐 latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pistis) is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (TCGNT 533 suggests that ἢν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἢν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.

tn Grk “making mention [of you].”

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.

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.”

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.

tn Grk “in the knowledge of him.”

sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your … knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).

tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 𝔐 latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in 𝔓46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

tn Grk “the.”

tn The perfect participle πεφωτισμένους (pephōtismenous) may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (hina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

tn Or “the hope to which he has called you.”

sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives—the past (calling), the future (inheritance), and the present (power toward us who believe).

tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

tn Or “immeasurable, surpassing”

tn Or “for, to”

tn Grk “according to.”

tn Grk “according to the exercise of the might of his strength.”

sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

tn Grk “which” (v. 20 is a subordinate clause to v. 19).

tn The verb “exercised” (the aorist of ἐνεργέω, energeō) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ 𝔐 b r Ambst), have the indicative ἐκάθισεν (ekathisen, “he seated”) for καθίσας (kathisas, “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enērgēsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in 𝔓92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

sn Eph 1:19–20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1–11.

tn Grk “he”; the referent (God) has been specified in the translation for clarity.

tn Grk “subjected.”

tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

sn An allusion to Ps 8:6.

tn Grk “and he gave him as head over all things to the church.”

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.

tn Or perhaps, “who is filled entirely.”

sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).

tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1–3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

tn Grk “walked.”

sn The Greek verb translated lived (περιπατέω, peripateō) in the NT letters refers to the conduct of one’s life, not to physical walking.

tn Or possibly “Aeon.”

sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiōn).

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

tn Grk “of” (but see the note on the word “spirit” later in this verse).

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).

tn Grk “working in.”

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.

sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en hais], ἐν οἵς [en hois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

tn Grk “we all.”

tn Or “even.”

sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

sn Eph 2:1–3. The translation of vv. 1–3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

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”).

tn Or possibly “to the Aeons who are about to come.”

tn Or “upon.”

tn See note on the same expression in v. 5.

tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia tēs pisteōs) is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

tn Or “not as a result of.”

tn Grk “lest anyone should boast.”

tn Grk “so that we might walk in them” (or “by them”).

sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

tn Grk “in the flesh.”

tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

tn Or “covenants of the promise.”

tn Or “have come near in the blood of Christ.”

sn See the note on “his blood” in 1:7.

tn Grk “who made the both one.”

tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargeō) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

tn Grk “in order to create the two into one new man.” Eph 2:14–16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

tn Grk “by killing the hostility in himself.”

tn Or “for.” BDAG gives the consecutive ὅτι (hoti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

tn Grk “having been built.”

sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogōniaios) is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7–23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21–22 argue against.

tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

tc Although several important witnesses (א1 A C P 6 81 326 1739c 1881) have πᾶσα ἡ οἰκοδομή (pasa hē oikodomē), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* 𝔐), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.

tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack Ἰησοῦ (Iēsou, “Jesus”) here, while most Alexandrian and Byzantine mss (𝔓46 א1 A B [C] D1 Ψ 33 1739 [1881] 𝔐 lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of Ἰησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (Χ ΥΙ Υ). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA27 rightly places Ἰησοῦ in brackets.

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.

tn Or “administration,” “dispensation,” “commission.”

tn Or “namely, that is.”

tn Or “mystery.”

tn Or “as I wrote above briefly.”

sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.

tn Grk “which, when reading.”

tn Grk “you are able to.”

tn Or “mystery.”

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

tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

tn Grk “other.”

tn Or “in.”

sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

tn Grk “and fellow members.”

tn Grk “of which I was made a minister,” “of which I became a servant.”

tn Grk “according to.”

sn On the exercise of his power see 1:19–20.

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.

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).

tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

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.

tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

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.

tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

tn Or “manifold wisdom,” “wisdom in its rich variety.”

tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

tn Grk “access in confidence.”

tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

tn Grk “through,” “by way of.”

tn Grk “his.”

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 (pistis Christou) 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.

sn Because of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.