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 4:22

4:22 You were taught with reference to your former way of life to lay aside ¹  the old man who is being corrupted in accordance with deceitful desires,

Efesus 5:25

5:25 Husbands, love your ²  wives just as Christ loved the church and gave himself for her

Efesus 5:28

5:28 In the same way ³  husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

Efesus 6:11-12

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁴  of the devil. 6:12 For our struggle ⁵  is not against flesh and blood, ⁶  but against the rulers, against the powers, against the world rulers of this darkness, ⁷  against the spiritual forces ⁸  of evil in the heavens. ⁹ 

Efesus 6:22

6:22 I have sent him to you for this very purpose, that you may know our circumstances ¹⁰  and that he may encourage your hearts.

[4:22]  ¹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[5:25]  ² tn The Greek article has been translated as a possessive pronoun (ExSyn 215).

[5:28]  ³ tn Grk “So also.”

[6:11]  ⁴ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ⁵ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ⁶ tn Grk “blood and flesh.”

[6:12]  ⁷ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.

[6:12]  ⁸ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁹ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:22]  ¹⁰ tn Grk “the things concerning us.”