Efesus 1:6

1:6 to the praise of the glory of his grace ¹  that he has freely bestowed on us in his dearly loved Son. ² 

Efesus 1:12

1:12 so that we, who were the first to set our hope ³  on Christ, ⁴  would be to the praise of his glory.

Efesus 1:14

1:14 who is the down payment ⁵  of our inheritance, until the redemption of God’s own possession, ⁶  to the praise of his glory.

Efesus 1:18

1:18 – since the eyes of your ⁷  heart have been enlightened ⁸  – so that you may know what is the hope of his calling, ⁹  what is the wealth of his glorious ¹⁰  inheritance in the saints,

Efesus 2:7

2:7 to demonstrate in the coming ages ¹¹  the surpassing wealth of his grace in kindness toward ¹²  us in Christ Jesus.

Efesus 3:10

3:10 The purpose of this enlightenment is that ¹³  through the church the multifaceted wisdom ¹⁴  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Efesus 3:16

3:16 I pray that ¹⁵  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

[1:6]  ¹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" 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.

[1:6]  ² tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  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.

[1:12]  ³ tn Or “who had already hoped.”

[1:12]  ⁴ tn Or “the Messiah.”

[1:14]  ⁵ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  sn Down payment. The Greek word ἀρραβών (arrabwn) 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”).

[1:14]  ⁶ tn Grk “the possession.”

[1:18]  ⁷ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ 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.

[1:18]  tn Grk “the.”

[1:18]  ⁸ tn The perfect participle πεφωτισμένους (pefwtismenou") 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 (Jina) 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.

[1:18]  ⁹ tn Or “the hope to which he has called you.”

[1:18]  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).

[1:18]  ¹⁰ 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.”

[2:7]  ¹¹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹² tn Or “upon.”

[3:10]  ¹³ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ¹⁴ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:16]  ¹⁵ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.