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 1:19

1:19 and what is the incomparable ³  greatness of his power toward ⁴  us who believe, as displayed in ⁵  the exercise of his immense strength. ⁶ 

Efesus 2:18

2:18 so that ⁷  through him we both have access in one Spirit to the Father.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁸  for the sake of you Gentiles –

Efesus 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

Efesus 4:12

4:12 to equip ⁹  the saints for the work of ministry, that is, ¹⁰  to build up the body of Christ,

Efesus 4:25

4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, ¹¹  for we are members of one another.

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Efesus 5:13

5:13 But all things being exposed by the light are made evident.

Efesus 5:32

5:32 This mystery is great – but I am actually ¹²  speaking with reference to Christ and the church.

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

[1:12]  ² tn Or “the Messiah.”

[1:19]  ³ tn Or “immeasurable, surpassing”

[1:19]  ⁴ tn Or “for, to”

[1:19]  ⁵ tn Grk “according to.”

[1:19]  ⁶ 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).

[2:18]  ⁷ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[3:1]  ⁸ 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 mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[4:12]  ⁹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ¹⁰ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:25]  ¹¹ sn A quotation from Zech 8:16.

[5:32]  ¹² tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.