Efesus 2:12--3:8
Konteks2:12 that you were at that time without the Messiah, 1 alienated from the citizenship of Israel and strangers to the covenants of promise, 2 having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. 3 2:14 For he is our peace, the one who made both groups into one 4 and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified 5 in his flesh the law of commandments in decrees. He did this to create in himself one new man 6 out of two, 7 thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 8 2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that 9 through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built 10 on the foundation of the apostles and prophets, 11 with Christ Jesus himself as 12 the cornerstone. 13 2:21 In him 14 the whole building, 15 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.
3:1 For this reason I, Paul, the prisoner of Christ Jesus 16 for the sake of you Gentiles – 3:2 if indeed 17 you have heard of the stewardship 18 of God’s grace that was given to me for you, 3:3 that 19 by revelation the divine secret 20 was made known to me, as I wrote before briefly. 21 3:4 When reading this, 22 you will be able to 23 understand my insight into this secret 24 of Christ. 3:5 Now this secret 25 was not disclosed to people 26 in former 27 generations as it has now been revealed to his holy apostles and prophets by 28 the Spirit, 3:6 namely, that through the gospel 29 the Gentiles are fellow heirs, fellow members 30 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 31 according to the gift of God’s grace that was given to me by 32 the exercise of his power. 33 3:8 To me – less than the least of all the saints 34 – this grace was given, 35 to proclaim to the Gentiles the unfathomable riches of Christ
[2:12] 1 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”
[2:12] 2 tn Or “covenants of the promise.”
[2:13] 3 tn Or “have come near in the blood of Christ.”
[2:13] sn See the note on “his blood” in 1:7.
[2:14] 4 tn Grk “who made the both one.”
[2:15] 5 tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.
[2:15] 6 tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.
[2:15] 7 tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.
[2:16] 8 tn Grk “by killing the hostility in himself.”
[2:18] 9 tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
[2:20] 10 tn Grk “having been built.”
[2:20] 11 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
[2:20] 12 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
[2:20] 13 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.
[2:21] 14 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
[2:21] 15 tc Although several important witnesses (א1 A C P 6 81 326 1739c 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.
[3:1] 16 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
[3:2] 17 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] 18 tn Or “administration,” “dispensation,” “commission.”
[3:3] 19 tn Or “namely, that is.”
[3:3] 21 tn Or “as I wrote above briefly.”
[3:3] sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.
[3:4] 22 tn Grk “which, when reading.”
[3:4] 23 tn Grk “you are able to.”
[3:5] 25 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 26 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 29 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 30 tn Grk “and fellow members.”
[3:7] 31 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 32 tn Grk “according to.”
[3:7] 33 sn On the exercise of his power see 1:19-20.
[3:8] 34 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 35 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
