Efesus 1:8

1:8 that he lavished on us in all wisdom and insight.

Efesus 2:22

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

Efesus 3:12

3:12 in whom we have boldness and confident access ¹  to God ²  because of ³  Christ’s ⁴  faithfulness. ⁵ 

Efesus 3:15

3:15 from ⁶  whom every family ⁷  in heaven and on the earth is named.

Efesus 4:2

4:2 with all humility and gentleness, ⁸  with patience, bearing with ⁹  one another in love,

Efesus 4:26

4:26 Be angry and do not sin; ¹⁰  do not let the sun go down on the cause of your anger. ¹¹ 

Efesus 5:3

5:3 But ¹²  among you there must not be either sexual immorality, impurity of any kind, ¹³  or greed, as these are not fitting for the saints. ¹⁴ 

Efesus 5:12

5:12 For the things they do ¹⁵  in secret are shameful even to mention.

Efesus 5:18

5:18 And do not get drunk with wine, which ¹⁶  is debauchery, ¹⁷  but be filled by the Spirit, ¹⁸ 

Efesus 6:3

6:3 “that it may go ¹⁹  well with you and that you will live ²⁰  a long time on the earth.” ²¹ 

Efesus 6:7

6:7 Obey ²²  with enthusiasm, as though serving the Lord ²³  and not people,

Efesus 6:10

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power.

Efesus 6:15

6:15 by fitting your ²⁴  feet with the preparation that comes from the good news ²⁵  of peace, ²⁶ 

[3:12]  ¹ tn Grk “access in confidence.”

[3:12]  ² tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ³ tn Grk “through,” “by way of.”

[3:12]  ⁴ tn Grk “his.”

[3:12]  ⁵ 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.

[3:12]  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.

[3:15]  ⁶ tn Or “by.”

[3:15]  ⁷ tn Or “the whole family.”

[4:2]  ⁸ 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]  ⁹ tn Or “putting up with”; or “forbearing.”

[4:26]  ¹⁰ 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]  ¹¹ 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.

[5:3]  ¹² 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]  ¹³ tn Grk “all impurity.”

[5:3]  ¹⁴ 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.

[5:12]  ¹⁵ 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.

[5:18]  ¹⁶ tn Grk “in which.”

[5:18]  ¹⁷ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁸ 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.”

[6:3]  ¹⁹ tn Grk “be.”

[6:3]  ²⁰ tn Grk “will be.”

[6:3]  ²¹ sn A quotation from Deut 5:16.

[6:7]  ²² tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.

[6:7]  ²³ tn Grk “serving as to the Lord.”

[6:15]  ²⁴ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ²⁵ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ²⁶ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”