Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ¹  that it may give grace to those who hear.

Efesus 2:12

2:12 that you were at that time without the Messiah, ²  alienated from the citizenship of Israel and strangers to the covenants of promise, ³  having no hope and without God in the world.

Efesus 5:9

5:9 for the fruit of the light ⁴  consists in ⁵  all goodness, righteousness, and truth –

Efesus 1:19

1:19 and what is the incomparable ⁶  greatness of his power toward ⁷  us who believe, as displayed in ⁸  the exercise of his immense strength. ⁹ 

Efesus 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁰  expose them. ¹¹ 

Efesus 2:19

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,

Efesus 3:6

3:6 namely, that through the gospel ¹²  the Gentiles are fellow heirs, fellow members ¹³  of the body, and fellow partakers of the promise in Christ Jesus.

[4:29]  ¹ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[2:12]  ² 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]  ³ tn Or “covenants of the promise.”

[5:9]  ⁴ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ⁵ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[1:19]  ⁶ tn Or “immeasurable, surpassing”

[1:19]  ⁷ tn Or “for, to”

[1:19]  ⁸ tn Grk “according to.”

[1:19]  ⁹ 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).

[5:11]  ¹⁰ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹¹ tn Grk “rather even expose.”

[3:6]  ¹² 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]  ¹³ tn Grk “and fellow members.”