Efesus 1:12

1:12 so that we, who were the first to set our hope ¹  on Christ, ²  would be to the praise of his glory.

Efesus 1:16

1:16 I do not cease to give thanks for you when I remember you ³  in my prayers.

Efesus 1:19

1:19 and what is the incomparable ⁴  greatness of his power toward ⁵  us who believe, as displayed in ⁶  the exercise of his immense strength. ⁷ 

Efesus 2:6

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Efesus 2:21-22

2:21 In him ⁸  the whole building, ⁹  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 3:11

3:11 This was according to ¹⁰  the eternal purpose that he accomplished in Christ Jesus our Lord,

Efesus 3:21

3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Efesus 4:19

4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. ¹¹ 

Efesus 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹²  expose them. ¹³ 

Efesus 5:15

Live Wisely

5:15 Therefore be very careful how you live – not as unwise but as wise,

Efesus 5:18

5:18 And do not get drunk with wine, which ¹⁴  is debauchery, ¹⁵  but be filled by the Spirit, ¹⁶ 

Efesus 5:33

5:33 Nevertheless, ¹⁷  each one of you must also love his own wife as he loves himself, ¹⁸  and the wife must ¹⁹  respect ²⁰  her husband.

Efesus 6:8

6:8 because you know that each person, whether slave or free, if he does something good, this ²¹  will be rewarded by the Lord.

Efesus 6:14

6:14 Stand firm therefore, by fastening ²²  the belt of truth around your waist, ²³  by putting on the breastplate of righteousness,

Efesus 6:16

6:16 and in all of this, ²⁴  by taking up the shield ²⁵  of faith with which you can extinguish all the flaming arrows of the evil one.

Efesus 6:23

6:23 Peace to the brothers and sisters, ²⁶  and love with faith, from God the Father and the Lord Jesus Christ.

[1:12]  ¹ tn Or “who had already hoped.”

[1:12]  ² tn Or “the Messiah.”

[1:16]  ³ tn Grk “making mention [of you].”

[1:19]  ⁴ tn Or “immeasurable, surpassing”

[1:19]  ⁵ tn Or “for, to”

[1:19]  ⁶ tn Grk “according to.”

[1:19]  ⁷ tn Grk “according to the exercise of the might of his strength.”

[1:19]  sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

[2:21]  ⁸ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁹ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), 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.”

[2:21]  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.

[3:11]  ¹⁰ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

[4:19]  ¹¹ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

[5:11]  ¹² tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹³ tn Grk “rather even expose.”

[5:18]  ¹⁴ tn Grk “in which.”

[5:18]  ¹⁵ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁶ 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.”

[5:33]  ¹⁷ 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).

[5:33]  ¹⁸ tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.

[5:33]  ¹⁹ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

[5:33]  ²⁰ tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.

[6:8]  ²¹ sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.

[6:14]  ²² sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ²³ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

[6:16]  ²⁴ tn Grk “in everything.”

[6:16]  ²⁵ sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

[6:23]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).