5:22 1 Wives, submit 2 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 3 wives just as Christ loved the church and gave himself for her 5:26 to sanctify her by cleansing her 4 with the washing of the water by the word, 5:27 so that he 5 may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. 6 5:28 In the same way 7 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 8 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. 9 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 10 one flesh. 11 5:32 This mystery is great – but I am actually 12 speaking with reference to Christ and the church. 5:33 Nevertheless, 13 each one of you must also love his own wife as he loves himself, 14 and the wife must 15 respect 16 her husband.
[5:22] 1 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] 2 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.
[5:30] 9 tc Most Western witnesses, as well as the majority of Byzantine
[5:33] 13 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).