Efesus 1:1
Konteks1:1 From Paul, 1 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 2 the faithful 3 in Christ Jesus.
Efesus 1:20
Konteks1:20 This power 4 he exercised 5 in Christ when he raised him 6 from the dead and seated him 7 at his right hand in the heavenly realms 8
Efesus 2:2
Konteks2:2 in which 9 you formerly lived 10 according to this world’s present path, 11 according to the ruler of the kingdom 12 of the air, the ruler of 13 the spirit 14 that is now energizing 15 the sons of disobedience, 16
Efesus 2:16-17
Konteks2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 17 2:17 And he came and preached peace to you who were far off and peace to those who were near,
Efesus 3:18
Konteks3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 18
Efesus 4:1
Konteks4:1 I, therefore, the prisoner for the Lord, 19 urge you to live 20 worthily of the calling with which you have been called, 21
Efesus 5:3
Konteks5:3 But 22 among you there must not be either sexual immorality, impurity of any kind, 23 or greed, as these are not fitting for the saints. 24
Efesus 5:6
Konteks5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 25
Efesus 5:23
Konteks5:23 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.
Efesus 5:29
Konteks5:29 For no one has ever hated his own body 26 but he feeds it and takes care of it, just as Christ also does the church,
Efesus 6:13
Konteks6:13 For this reason, take up the full armor of God so that you may be able to stand your ground 27 on the evil day, and having done everything, to stand.
[1:1] 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 2 tc The earliest and most important
[1:1] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:1] 3 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.
[1:20] 4 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 5 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 6 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.
[1:20] 7 tc The majority of
[1:20] 8 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.
[2:2] 9 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
[2:2] sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.
[2:2] 11 tn Or possibly “Aeon.”
[2:2] sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).
[2:2] 12 tn Grk “domain, [place of] authority.”
[2:2] 13 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 14 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).
[2:2] 16 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.
[2:16] 17 tn Grk “by killing the hostility in himself.”
[3:18] 18 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.
[4:1] 19 tn Grk “prisoner in the Lord.”
[4:1] 20 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
[4:1] 21 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
[5:3] 22 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] 23 tn Grk “all impurity.”
[5:3] 24 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.
[5:6] 25 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
[6:13] 27 tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.