Efesus 1:15
Konteks1:15 For this reason, 1 because I 2 have heard 3 of your faith in the Lord Jesus and your love 4 for all the saints,
Efesus 2:2
Konteks2:2 in which 5 you formerly lived 6 according to this world’s present path, 7 according to the ruler of the kingdom 8 of the air, the ruler of 9 the spirit 10 that is now energizing 11 the sons of disobedience, 12
Efesus 2:8
Konteks2:8 For by grace you are saved 13 through faith, 14 and this is not from yourselves, it is the gift of God;
Efesus 3:2
Konteks3:2 if indeed 15 you have heard of the stewardship 16 of God’s grace that was given to me for you,
Efesus 3:13
Konteks3:13 For this reason I ask you 17 not to lose heart because of what I am suffering for you, 18 which 19 is your glory. 20
Efesus 5:3-4
Konteks5:3 But 21 among you there must not be either sexual immorality, impurity of any kind, 22 or greed, as these are not fitting for the saints. 23 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.
Efesus 6:4
Konteks6:4 Fathers, 24 do not provoke your children to anger, 25 but raise them up in the discipline and instruction of the Lord.
[1:15] 1 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
[1:15] 3 tn Grk “having also heard.”
[1:15] 4 tc Ì46 א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of
[2:2] 5 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] 7 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] 8 tn Grk “domain, [place of] authority.”
[2:2] 9 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 10 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] 12 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.
[2:8] 13 tn See note on the same expression in v. 5.
[2:8] 14 tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.
[3:2] 15 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.
[3:2] 16 tn Or “administration,” “dispensation,” “commission.”
[3:13] 17 tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.
[3:13] 18 tn Grk “my trials on your behalf.”
[3:13] 19 sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.
[3:13] 20 tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original
[5:3] 21 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] 22 tn Grk “all impurity.”
[5:3] 23 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.
[6:4] 24 tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).
[6:4] 25 tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.