Or “receive the grace of God uselessly.”


The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.


Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).


Or “ministers.”


Or “we have commended ourselves by all things.”


Or “in trouble and suffering.”


Or “rebellions” (uprisings in open defiance of civil authority).


Usually κόποις ( kopois ) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.


Or “by holiness of spirit.”


Or “sincere.”


Grk “by the word of truth”; understanding ἀληθείας ( alhqeias ) as an attributive genitive (“truthful word”).


Or “speech.” In this context it is more likely that λόγος ( logos ) refers to Paul’s message (thus “teaching”) than to his speech in general.


The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).


Or “regarded as deceivers.”


Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).


Grk “our mouth has been open to you,” an idiom for openness in communication.


Grk “You are not restricted by us.”


The word “my” is not in the Greek text but is implied.


The words “to us” are not in the Greek text but are implied.


Or “Do not be mismatched.”


F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς … ἐστε ( Jumei" … este , “you are”) instead of ἡμεῖς … ἐσμεν ( Jhmei" … esmen , “we are”) here, but several other early and important mss ( א * B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς … ἐσμεν . The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16 , where Paul uses ἐστε (“ you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18 , the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς … ἐσμεν has all the credentials of authenticity.


Or “live among them,” “live with them.” sn I will live in them. The OT text that lies behind this passage ( Lev 26:11-12 ) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings ( 1 Cor 3:16 ; Eph 2:21-22 ).


Or “will receive.”


Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent ( One ) only of God… κύριος π . (oft. LXX) 2 Cor 6:18 .”


Or “purify ourselves.”


Grk “from every defilement of the flesh.”


Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.


Grk “in the fear of God.”


The phrase “in your hearts” is not in the Greek text, but is implied.


“We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.


Or “we have taken advantage of no one.”


The words “with you” are not in the Greek text, but are implied.


Grk “great is my boasting.”


Or “comfort.”


Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.


Grk “our flesh.”


Or “comforts,” “consoles.”


Or “comforted,” “consoled.”


Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”


Or “comfort,” “consolation.”


Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.


Or “your grieving,” “your deep sorrow.”


Or “your zeal.”


Grk “if I grieved you.”


Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.


Grk “I did regret”; the direct object “it” must be supplied from the context.


omits γάρ , it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων ( blepwn , “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament , 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.


Grk “my letter grieved you.”


Grk “were grieved” (so also twice later in the verse).


Grk “corresponding to God,” that is, corresponding to God’s will ( κατὰ θεόν , kata qeon ). The same phrase occurs in vv. 10 and 11 .


Grk “so that you did not suffer loss.”


Grk “this very thing, to be grieved.”


The words “of yourselves” are not in the Greek text but are implied.


Or “what zeal.”


Grk “but in order that your eagerness on our behalf might be revealed to you.”


Or “all of you have put his mind at ease.”


Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.


Grk “just as we spoke everything to you in truth.”


The words “about you” are not in the Greek text but are implied.


Or “is all the more.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8 .


Or “riches.”


Or “spontaneously.”


Or “of ministering to.”


A new sentence was started here in the translation and the word “thus” was supplied to indicate that it expresses the result of the previous clause.


Or “we exhorted.”


The words “this work” are not in the Greek text but are implied. Direct objects in Greek were often omitted and must be supplied from the context.


Grk “this grace.”


Grk “as you abound.”


B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of “in the love from us that is in you”? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.


Grk “you abound.”


Grk “by means of the eagerness of others.”


Or “generosity.”


Grk “who.”


Grk “and now also complete the doing.”


Grk “just as the eagerness to want [it].”


Grk “so also it might be completed.” The passive construction was converted to an active one in the translation in keeping with contemporary English style.


The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee ( 2 Cor 8:4-7 ). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.


Or “their lack.”


The word “gathered” is not in the Greek text, but is implied (so also for the second occurrence of the word later in the verse).


Or “eagerness.”


The comparative form of this adjective is used here with elative meaning.


This verb has been translated as an epistolary aorist.


Or “of his own free will.”


Grk “the brother of whom the praise in the gospel [is] throughout all the churches.”


Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.


Grk “he”; the referent (the brother mentioned in v. 18 ) has been specified in the translation for clarity.


That is, the offering or collection being taken to assist impoverished Christians.


The words “to help” are not in the Greek text but are implied (see L&N 25.68).


“This” refers to sending the brother mentioned in 2 Cor 8:18 to Corinth along with Titus. The words “We did this” have no equivalent in the Greek text, but are necessary to maintain the thought flow in English. The Greek participle that begins v. 20 continues the sentence begun in v. 18 which concerns the sending of the other brother mentioned there.


Grk “If concerning Titus” ( εἴτε ὑπὲρ Τίτου , eite Juper Titou ); the Greek sentence opens with an ellipsis which must be supplied: If [there is any question] about Titus.”


Grk “apostles.”


Ψ 0225 0243 1739 1881 Ï lat), have the imperative verb ἐνδείξασθε ( ejndeixasqe ) in place of the participle ἐνδεικνύμενοι ( endeiknumenoi ), which is found in B D* F G 33 pc . Since an imperatival participle is more Hebraic in style, many scribes would not have understood the idiom as easily and would have been likely to change the participle to an imperative (so TCGNT 513-14). But there is no good reason why scribes would change the imperative into a participle. Thus, ἐνδεικνύμενοι is almost surely the wording of the original text. In the Greek text ἐνδεικνύμενοι ( endeiknumenoi ) is a present participle which is translated as an imperative verb (see BDF §468; ExSyn 650-52).


Or “our boasting about you.”


Or “it is superfluous.”


Or “this ministry,” “this contribution.”


The words “to help” are not in the Greek text but are implied.


Grk “concerning which I keep boasting to the Macedonians about you.” A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent “this eagerness of yours.”


The words “to give” are not in the Greek text, but are implied.


The words “to participate” are not in the Greek text but are implied.


That is, ready with the collection for the saints.


Or “be disgraced”; Grk “be put to shame.”


Grk “by this confidence”; the words “we had in you” are not in the Greek text, but are supplied as a necessary clarification for the English reader.


Grk “the blessing.”


Grk “a blessing.”


Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.


Or “bountifully”; so also in the next occurrence in the verse.


Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.


Or “in his mind.”


Or “not from regret”; Grk “not out of grief.”


Or “not out of a sense of duty”; Grk “from necessity.”


Or “abound.”


Or “so that by having enough.” The Greek participle can be translated as a participle of cause (“because you have enough”) or means (“by having enough”).


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).


Or “not only supplying.”


Or “proof,” or perhaps “testing” (NRSV).


Or “ministry.”


Or “your partnership”; Grk “your fellowship.”


Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.


“Let us thank God for his gift which cannot be described with words” (L&N 33.202).


The Greek pronoun (“you”) is plural.


The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός ( autos ) at the beginning of the verse.


Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ ( 2 Corinthians 10:1 ): Populist Ideology and Rhetoric in a Pauline Letter Fragment ( 2 Cor 10:1-13:10 )” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια ( prauth" and ejpieikeia ) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”


Or “who lack confidence.”


Or “when face to face with.”


Or “but bold.”


Grk “consider us as walking.”


Grk “according to the flesh.”


Grk “we walk.”


Grk “in the flesh.”


Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.


Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”


Or “speculations.”


The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).


Grk “to the obedience of Christ”; but since Χριστοῦ ( Cristou ) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”


Or “punish all disobedience.”


The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7 a as “Look at what is in front of your eyes,” that is, the obvious facts of the case (so NRSV).


The word “us” is not in the Greek text but is supplied. Indirect objects in Greek were often omitted when clear from the context, and must be supplied for the modern English reader.


Grk “I will not be put to shame,” “I will not be ashamed.” The words “of doing so” are supplied to clarify for the reader that Paul will not be ashamed of boasting somewhat more about the authority the Lord gave him (beginning of v. 8 ).


Or “unimpressive.”


Or “is contemptible”; Grk “is despised.”


Grk “what we are in word.”


Or “they are unintelligent.”


Or “boast excessively.” The phrase εἰς τὰ ἄμετρα ( ei" ta ametra ) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).


The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.


Grk “according to the measure of the rule which God has apportioned to us as a measure”; for the translation used in the text see L&N 37.100.


Grk “with the gospel of Christ,” but since Χριστοῦ ( Cristou ) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”


Or “in the labors.”


Grk “but we have the hope.”


Or “greatly enlarged.”


That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.


The traditional translation (“let the one who boasts boast in the Lord”) can be understood as merely permissive by the English reader, but the Greek verb καυχάσθω ( kaucasqw ) is a third person imperative. sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31 ).


That is, to Christ.


Or “chaste.”


Grk “I fear lest somehow.”


Or “the snake.”


Or “craftiness.”


Or “corrupted,” “seduced.”


F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος ( Japlothto" , “sincerity”) three words back ( ἁπλό τητος καὶ τῆς ἁγνό τητος ); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”


Or “preaches.”


Grk “another Jesus whom we have not proclaimed.”


Grk “a different spirit which you did not receive.”


Grk “a different gospel which you did not accept.”


Or “you endure it very well.”


The implicit irony in Paul’s remark is brought out well by the TEV: “I do not think that I am the least bit inferior to those very special so-called ‘apostles’ of yours!” sn The ‘ super-apostles ’ refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul’s opponents in Corinth, in which case the designation is ironic.


Or “preached.”


Grk “you, and when.” A new sentence was started here in the translation.


If the participle ἐλθόντες ( elqonte" ) is taken as temporal rather than adjectival, the translation would be, “for the brothers, when they came from Macedonia, fully supplied my needs” (similar to NASB).


Grk “needs, and I kept.” A new sentence was started here in the translation.


That is, that Paul offers the gospel free of charge to the Corinthians (see 2 Cor 11:7 ).


Or “silenced.”


Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context.


Grk “an opportunity, so that they may be found just like us.”


Or “dishonest.”


Or “workers, masquerading.”


Or “Satan himself masquerades.”


Or “also masquerade.”


Or “their works.”


Or “am foolish.”


Grk “with this confidence of boasting.” The genitive καυχήσεως ( kauchsew" ) has been translated as an attributed genitive (the noun in the genitive gives an attribute of the noun modified).


Or “say with the Lord’s authority.”


Grk “according to the flesh.”


Or “you tolerate.”


See L&N 88.212.


Or “my shame.”


The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.


Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.


Grk “forty less one”; this was a standard sentence. “Lashes” is supplied to clarify for the modern reader what is meant.


Or “bandits.” The word normally refers more to highwaymen (“robbers”) but can also refer to insurrectionists or revolutionaries (“bandits”).


Or “desert.”


The two different words for labor are translated “in hard work and toil” by L&N 42.48.


Grk “in cold and nakedness.” Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11 , also in combination with experiencing hunger and thirst.


“Anxious concern,” so translated in L&N 25.224.


Or “who is caused to stumble.”


Grk “If boasting is necessary.”


Or “about the things related to my weakness.”


Grk “ethnarch.” sn The governor was an official called an ethnarch who was appointed to rule over a particular area or constituency on behalf of a king.


Grk “the city of the Damascenes.”


Or “to seize,” “to catch.”


In Acts 9:25 the same basket used in Paul’s escape is called a σπυρίς ( spuri" ), a basket larger than a κόφινος ( kofinos ). It was very likely made out of rope, so the translation “rope-basket” is used.


Grk “Boasting is necessary.”


Or “things that cannot be put into words.”


Grk “a man.”


Or “speaking.”


Or “may think of.”


D Ψ 1881 Ï ) lack διό ( dio , “Therefore”), but the widespread distribution and quality of mss which include it ( א A B F G 0243 33 81 1175 1739 pc ) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough ( διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [ {ina , “so that”] next).


Or “to harass.”


The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.


Here καί ( kai ) has been translated as “but” because of the contrast implicit in the context.


Or “is sufficient.”


א * A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement. The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.


Or “my power comes to full strength.”


“Most gladly,” a comparative form used with superlative meaning and translated as such.


Or “may rest on.”


Or “I take delight in.”


Or “calamities.”


Or “I am in no way inferior.”


Or “patience,” “endurance.”


Or “and miracles.”


Grk “For in what respect.”


Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.


Grk “souls.”


The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.


The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.


Grk “the.”


The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.


Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.


could only have arisen from πάλαι . The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι . Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.


Or “for your strengthening”; Grk “for your edification.”


Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.


The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.


Or “intense anger, hostility.”


The words “I am afraid that” are not repeated in the Greek text from v. 20 , but are needed for clarity.


Or “I will mourn over.”


The word “visit” is not in the Greek text, but is implied.


Grk “By the mouth.”


The word “anyone” is not in the Greek text but is implied.


Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “unless indeed you are disqualified.”


Or “that we are not disqualified.”


Or “that we may appear to be approved.”


Or “what is good.”


Or “even if we appear disapproved.”


Or “fully equipped.”


Grk “when I am present,” but in the context of Paul’s third (upcoming) visit to Corinth, this is better translated as “when I arrive.”


The words “with you” are not in the Greek text, but are implied.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8 .


editions of the Greek text. Some translations, however, break the material up into three verses, i.e., 12-14 (NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.


Or “communion.”


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Grk “Grace to you and peace.”


B D F G H 1739 1881 Ï sy sa, while the more normal ἡμῶν καὶ κυρίου ( Jhmwn kai kuriou ) is found in א A P Ψ 33 81 326 365 2464 pc . Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine texttypes. Internally, there would be a strong motivation for scribes to change the order: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum ). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1 ). Hence, there is a strong probability that the reading in the translation is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” ( TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.


ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι . Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις ( cari" , “grace”) followed by Χριστοῦ without some other name (such as κυρίου [ kuriou , “Lord”] or ᾿Ιησοῦ ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι , in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.


Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”


Grk “another.”


Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.


Grk “except.”


Or “trying.”


has the pronoun in brackets, indicating doubt as to its authenticity.


Or “other than the one we preached to you.”


Grk “let him be accursed” ( ἀνάθεμα , anaqema ). The translation gives the outcome which is implied by this dreadful curse.


See the note on this phrase in the previous verse.


Grk “of men”; but here ἀνθρώπους ( anqrwpou" ) is used in a generic sense of both men and women.


Grk “men”; but here ἀνθρώποις ( anqrwpoi" ) is used in a generic sense of both men and women.


The imperfect verb has been translated conatively ( ExSyn 550).


Traditionally, “servant” or “bondservant.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “is not according to man.”


Or “I did not receive it from a human source, nor was I taught it.”


The words “I received it” are not in the Greek text but are implied.


It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ ( Ihsou Cristou ) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.


Or “lifestyle,” “behavior.”


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “among my race.”


Grk “was advancing beyond…nation, being.” The participle ὑπάρχων ( Juparcwn ) was translated as a finite verb due to requirements of contemporary English style.


includes the words in brackets, indicating some doubts as to their authenticity.


Grk “from my mother’s womb.”


Or “to me”; the Greek preposition ἐν ( en ) can mean either, depending on the context.


This pronoun refers to “his Son,” mentioned earlier in the verse.


Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.


Grk “from flesh and blood.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω ( Jistorew ), particularly in this verse.


Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.


Grk “behold.”


Grk “What things I am writing to you, behold, before God [that] I am not lying.”


Or “by sight”; Grk “by face.”


The Greek verb here is εὐαγγελίζεται ( euangelizetai ).


Here καί ( kai ) has been translated as “so” to indicate the result of the report about Paul’s conversion.


The prepositional phrase ἐν εμοί ( en emoi ) has been translated with a causal force.


Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.


Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a. δ , “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ . can mean simply because of , as a result of , on the basis of … κ . ἀποκάλυψιν Gal 2:2 .”


Or “set before them.”


Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.


L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.


Here the first verb ( τρέχω , trecw , “was not running”) is present subjunctive, while the second ( ἔδραμον , edramon , “had not run”) is aorist indicative.


Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2 ).


No subject and verb are expressed in vv. 4-5 , but the phrase “Now this matter arose,” implied from v. 3 , was supplied to make a complete English sentence.


The adjective παρεισάκτους ( pareisaktou" ), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false ( ψευδαδέλφους , yeudadelfou" ) as well as their motives. See L&N 34.29 for more information.


The verb translated here as “spy on” ( κατασκοπέω , kataskopew ) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).


Grk “in order that they might enslave us.” The ἵνα ( Jina ) clause with the subjunctive verb καταδουλώσουσιν ( katadoulwsousin ) has been translated as an English infinitival clause.


Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ ( oude ) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5 .


Or “we did not cave in to their demands.”


Grk “even for an hour” (an idiom for a very short period of time).


Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a. β has “ the influential men Gal 2:2, 6 b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.


Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b. α ; L&N 88.238).


Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.


Or “contributed.” This is the same word translated “go to ask advice from” in 1:16 , but it has a different meaning here; see L&N 59.72.


Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.


The participle ἰδόντες ( idontes ) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9 ).


Grk “to the uncircumcision,” that is, to the Gentiles.


Grk “to the circumcision,” a collective reference to the Jewish people.


Or “worked through”; the same word is also used in relation to Paul later in this verse.


Or “his ministry as an apostle.”


Grk “to the circumcision,” i.e., the Jewish people.


Grk “also empowered me to the Gentiles.”


Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6 .


The participle γνόντες ( gnontes ) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7 .


Grk “me and Barnabas.”


Grk “so,” with the ἵνα ( Jina ) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10 , was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.


Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.


For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Grk “because he stood condemned.”


The conjunction γάρ has not been translated here.


Grk “he drew back.” If ἑαυτόν ( Jeauton ) goes with both ὑπέστελλεν ( Jupestellen ) and ἀφώριζεν ( afwrizen ) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).


Or “and held himself aloof.”


Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.


The words “with them” are a reflection of the σύν - ( sun -) prefix on the verb συναπήχθη ( sunaphcqh ; see L&N 31.76).


Grk “by nature.”


Grk “and not sinners from among the Gentiles.”


Grk “yet knowing”; the participle εἰδότες ( eidotes ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “no man,” but ἄνθρωπος ( anqrwpo" ) is used here in a generic sense, referring to both men and women.


Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ ( pisti" Cristou ) and similar phrases in Paul (here and in v. 20 ; Rom 3:22, 26 ; Gal 3:22 ; Eph 3:12 ; Phil 3:9 ) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “ Πίστις Χριστοῦ ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29 ; Mark 2:5; 5:34; 10:52 ; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32 ; Rom 1:8; 12; 3:3; 4:5, 12, 16 ; 1 Cor 2:5; 15:14, 17 ; 2 Cor 10:15 ; Phil 2:17 ; Col 1:4; 2:5 ; 1 Thess 1:8; 3:2, 5, 10 ; 2 Thess 1:3 ; Titus 1:1 ; Phlm 6 ; 1 Pet 1:9, 21 ; 2 Pet 1:5 ). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ ,” SBL Seminar Papers , 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn On the phrase translated the faithfulness of Christ , ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.


In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.


Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”


Or “no human being”; Grk “flesh.”


Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.


Or “once tore down.”


Traditionally, “that I am a transgressor.”


Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19 , but most English translations place these words at the beginning of v. 20 .


Here δέ ( de ) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.


Grk “flesh.”


Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13 , Phil 2:10-11 , and probably Rom 9:5 ). For different arguments but the same textual conclusions, see TCGNT 524. Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.” sn On the phrase because of the faithfulness of the Son of God , ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.


Or “I do not declare invalid,” “I do not nullify.”


Or “justification.”


Or “without cause,” “for no purpose.”


Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.


Or “deceived”; the verb βασκαίνω ( baskainw ) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).


Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).


Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.


Grk “by [the] hearing of faith.”


Grk “Having begun”; the participle ἐναρξάμενοι ( enarxamenoi ) has been translated concessively.


Or “by the Spirit.”


The verb ἐπιτελεῖσθε ( epiteleisqe ) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.


Grk “in/by [the] flesh.”


Or “provide.”


Grk “by [the] works of [the] law” (the same phrase as in v. 2 ).


Grk “by [the] hearing of faith” (the same phrase as in v. 2 ).


Grk “know.”


The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c. α ).


For the Greek verb προευαγγελίζομαι ( proeuangelizomai ) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.


The same plural Greek word, τὰ ἔθνη ( ta eqnh ), can be translated as “nations” or “Gentiles.”


Grk “those who are by faith,” with the Greek expression “by faith” ( ἐκ πίστεως , ek pistew" ) the same as the expression in v. 8 .


Grk “For as many as.”


Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.” sn A quotation from Deut 27:26 .


Or “The one who is righteous by faith will live” (a quotation from Hab 2:4 ).


Grk “is not from faith.”


Grk “who does these things”; the referent (the works of the law, see 3:5 ) has been specified in the translation for clarity.


Grk “having become”; the participle γενόμενος ( genomenos ) has been taken instrumentally.


Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11 .


Grk “I speak according to man,” referring to the illustration that follows.


The same Greek word, διαθήκη ( diaqhkh ), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.


Or “has been put into effect.”


Grk “his seed,” a figurative extension of the meaning of σπέρμα ( sperma ) to refer to descendants (L&N 10.29).


Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει ( legei ) could also be “He” (referring to God) as the one who spoke the promise to Abraham.


Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.


See the note on “descendant” earlier in this verse. sn A quotation from Gen 12:7; 13:15; 17:7; 24:7 .


א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum ( εἰς Χριστόν [ ei" Criston ] rather than ἐν Χριστῷ [ en Cristw ]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters ( Gal 2:16; 3:24, 27 ), and may have been suggested by such texts to early copyists.


On the translation “graciously gave” for χαρίζομαι ( carizomai ) see L&N 57.102.


Grk “Why then the law?”


Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων ( praxewn ) for παραβάσεων ( parabasewn ), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa ; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18 ), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 ( προσετέθη ) is different from the verb in v. 15 ( ἐπιδιατάσσεται , epidiatassetai ); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15 ; [3] the temper of 3:1 – 4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte .


Ambst Spec. The wording is best taken as going with νόμος ( nomo" ; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.


Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16 .


Or “was ordered.” L&N 31.22 has “was put into effect” here.


Many modern translations (NASB, NIV, NRSV) render this word ( μεσίτης , mesith" ; here and in v. 20 ) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.


The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης , “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.


rightly places the words in brackets, indicating doubts as to their authenticity.


Or “have been based on the law.”


Or “locked up.”


Grk “imprisoned all things” but τὰ πάντα ( ta panta ) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.


Or “the faithfulness [of Christ] came.”


0176 0278 Ï have the perfect συγκεκλεισμένοι ( sunkekleismenoi ). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses. Grk “being confined.”


Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός , “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π . was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.


Or “be justified.”


See the note on the word “guardian” in v. 24 . The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26 , but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27 ; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.


Or “For you are all sons of God through faith in Christ Jesus.”


Grk “For as many of you as.”


See the note on the word “slave” in 1:10 .


Grk “male and female.”


Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16 .


Grk “a small child.” The Greek term νήπιος ( nhpios ) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.


Grk “master” or “lord” ( κύριος , kurios ).


The Greek term translated “guardians” here is ἐπίτροπος ( epitropo" ), whose semantic domain overlaps with that of παιδαγωγός ( paidagwgo" ) according to L&N 36.5.


Grk “the,” but the Greek article is used here as a possessive pronoun ( ExSyn 215).


See the note on the word “minor” in 4:1 .


Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.


Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).


The Greek term υἱοθεσία ( Juioqesia ) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”


Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.


The term “ Abba ” is the Greek transliteration of the Aramaic אַבָּא (’ abba ’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα ).


Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.


lat bo Cl).


Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship… beings that are by nature no gods at all Gal 4:8 .”


Or “useless.” See L&N 65.16.


See the note on the phrase “basic forces” in 4:3 .


Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.


The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11 .


Grk “your trial in my flesh you did not despise or reject.”


Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG , 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation , 324-35.


Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.


Or “blessedness.”


Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων ( alhqeuwn ) can be translated as a causal adverbial participle or as a participle of means (as in the translation).


Or “They are zealous for you.”


Or “but not commendably” (BDAG 505 s.v. καλῶς 2).


Or “so that you would be zealous.”


Or “commendable.”


Or “to be zealous.”


Grk “But it is always good to be zealous in good.”


Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20 , indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea. sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).


Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.


Or “will you not hear what the law says?” The Greek verb ἀκούω ( akouw ) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.


Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.


Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας ). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23 ; cp. vs. 29.”


Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.


The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.


Grk “because more are the children of the barren one than of the one having a husband.” sn A quotation from Isa 54:1 .


0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31 , changed a second person pronoun here to first person for consistency.


Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23 .


Or “the one born by the Spirit’s [power].”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11 .


Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.


Or “keep”; or “carry out”; Grk “do.”


Or “trying to be justified.” The verb δικαιοῦσθε ( dikaiousqe ) has been translated as a conative present (see ExSyn 534).


Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ . ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4 .”


Grk “but faith working through love.”


Or “following.” BDAG 792 s.v. πείθω 3.b states, “ obey, follow w. dat. of the pers. or thing… Gal 3:1 v.l.; 5:7 .”


Grk “The persuasion,” referring to their being led away from the truth (v. 7 ). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” ( πείθεσθαι , peiqesqai ) in v. 7 and “persuasion” ( πεισμονή , peismonh ) in v. 8 come from the same root in Greek.


Grk “A little leaven leavens the whole lump.”


The verb translated “I am confident” ( πέποιθα , pepoiqa ) comes from the same root in Greek as the words translated “obey” ( πείθεσθαι , peiqesqai ) in v. 7 and “persuasion” ( πεισμονή , peismonh ) in v. 8 .


Grk “that you will think nothing otherwise.”


Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.


Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b. β .


Or “nullified.”


Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.


Grk “would even.”


Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.


Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c. α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ . or flesh , which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ … Gal 5:13, 24 ;…Opp. τὸ πνεῦμα … Gal 3:3; 5:16, 17 ab; 6:8 ab.”


It is possible that the verb δουλεύετε ( douleuete ) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).


Or “can be fulfilled in one commandment.”


That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω ( daknw and katesqiw , L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).


Or “destroyed.”


Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).


On the term “flesh” (once in this verse and twice in v. 17 ) see the note on the same word in Gal 5:13 .


The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.


Or “are hostile toward” (L&N 39.1).


See the note on the word “flesh” in Gal 5:13 .


Or “clear,” “evident.”


Or “witchcraft.”


Or “enmities,” “[acts of] hatred.”


Or “discord” (L&N 39.22).


Or “discord(s)” (L&N 39.13).


This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.


א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term ( φθόνοι φόνοι , fqonoi fonoi ).


Or “revelings,” “orgies” (L&N 88.287).


That is, the fruit the Spirit produces.


Or “reliability”; see BDAG 818 s.v. πίστις 1.a.


“And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.


includes the word in brackets, indicating doubts as to its authenticity.


The Greek term παθήμασιν ( paqhmasin , translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).


Or “let us also follow,” “let us also walk by.”


Or “falsely proud.”


Or “irritating.” BDAG 871 s.v. προκαλέω has “ provoke, challenge τινά someone. ”


Or “another, envying one another.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11 .


Here ἄνθρωπος ( anqrwpo" ) is used in a generic sense, referring to both men and women.


Or “some transgression” (L&N 88.297).


Or “with a gentle spirit” or “gently.”


Grk “taking careful notice.”


Or “determine the genuineness of.”


Grk “he will have a reason for boasting.”


Or “and not in regard to.” The idea of comparison is implied in the context.


Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει ( bastasei ) as an imperatival future.


Or “instructs,” “imparts.”


Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ . he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7 .”


BDAG 915 s.v. σάρξ 2.c. α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ . or flesh , which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ … Gal 5:13, 24 ;…Opp. τὸ πνεῦμα … Gal 3:3; 5:16, 17 ab; 6:8 ab.”


Or “destruction.”


See the note on the previous occurrence of the word “flesh” in this verse.


Or “not become discouraged,” “not lose heart” (L&N 25.288).


Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).


There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.


Grk “to those who are members of the family of [the] faith.”


Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”


Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.


A C F G K L P 0278 6 81 104 326 629 1175 1505 pm ) and the subjunctive διώκωνται ( diwkwntai ; א B D Ψ 33 365 1739 pm ), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.


Or “boast about you in external matters,” “in the outward rite” (cf. v. 12 ).


Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.


B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6 .


Grk “is.”


Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6 ).


The same Greek verb, στοιχέω ( stoicew ), occurs in Gal 5:25 .


The word “and” ( καί ) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”


Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα ( stigma ) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).


Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11 .


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


also lists the words in brackets, indicating doubt as to their authenticity. For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί ( kai ) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.


Grk “Grace to you and peace.”


There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός ( euloghtos ), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians , 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3 ; 1 Pet 1:3 .


Or “enriched,” “conferred blessing.”


Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).


Grk “in him.”


Grk “before him.”


The prepositional phrase ἐν ἀγάπῃ ( en agaph , “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4 , or (3) “by predestining” in v. 5 . If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5 ), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.


Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”). sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).


Grk “to himself” after “through Jesus Christ.”


The Greek term υἱοθεσία ( Juioqesia ) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.” sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.


Or “good pleasure.”


Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ ( doxh" th" carito" autou , literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14 , which affect the way one divides the material in the passage.


Grk “the beloved.” The term ἠγαπημένῳ ( hgaphmenw ) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation. sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son .


Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6 ). The “him” refers to Christ.


Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8 ; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.


Or “mystery.” In the NT μυστήριον ( musthrion ) refers to a divine secret previously undisclosed.


Or “purposed,” “publicly displayed.” Cf. Rom 3:25 .


Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity. sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι , protiqhmi ) implies a plan that is carried out in history (cf. Rom 1:13; 3:25 ) and thus more likely refers to Christ.


The precise meaning of the infinitive ἀνακεφαλαιώσασθαι ( anakefalaiwsasqai ) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9 ). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9 , using the same term, the author there says that the law may be “ summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- ( kefalh- ) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).


Grk “the heavens.”


Grk “in whom,” as a continuation of the previous verse.


Grk “we were appointed by lot.” The notion of the verb κληρόω ( klhrow ) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [ klhronomew ] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians , 226-27, for discussion on this interpretive issue. sn God’s own possession . Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9 ).


Or “who had already hoped.”


Or “the Messiah.”


Grk “in whom you also, when…” (continuing the sentence from v. 12 ).


Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.


Or “you were sealed.”


Grk “the Holy Spirit of promise.” Here ἐπαγγελίας ( epangelias , “of promise”) has been translated as an attributive genitive.


Or “first installment,” “pledge,” “deposit.” sn Down payment. The Greek word ἀρραβών ( arrabwn ) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5 ). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).


Grk “the possession.”


Grk “even I.”


Grk “having also heard.”


Ψ Ï latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους . Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις ( pisti" ) is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. ( TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4 , but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε , when the meaning was not significantly different from the second τήν , seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην ) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους ) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν . The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 ( Rom 11:17 ; 2 Tim 3:10 ; Rev 11:2; 21:9 ). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.


Grk “making mention [of you].”


The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16 ). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.


Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”


Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα ( pneuma ). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.


Grk “in the knowledge of him.” sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “ your …knowledge ”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “ your growing knowledge of him ”).


B 6 33 1175 1739 1881 pc ). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis. Grk “the.”


The perfect participle πεφωτισμένους ( pefwtismenou" ) may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα ( Jina ) of v. 17 , it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.


Or “the hope to which he has called you.” sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions ( hope of his calling , wealth of his glorious inheritance , and extraordinary greatness of his power ). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past ( calling ), the future ( inheritance ), and the present ( power toward us who believe ).


Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”


Or “immeasurable, surpassing”


Or “for, to”


Grk “according to.”


Grk “according to the exercise of the might of his strength.” sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια ( energeia ).


Grk “which” (v. 20 is a subordinate clause to v. 19 ).


The verb “exercised” (the aorist of ἐνεργέω , energew ) has its nominal cognate in “exercise” in v. 19 ( ἐνέργεια , energeia ).


Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας ( egeiras ) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.


א A B 0278 33 81 1175 1505 1739 1881 2464 al ), on the other hand, is coordinate with ἐγείρας ( egeiras ) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “subjected.”


Grk “his”; the referent (Christ) has been specified in the translation for clarity.


Grk “and he gave him as head over all things to the church.”


Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.


Or perhaps, “who is filled entirely.” sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).


The adverbial participle “being” ( ὄντας , ontas ) is taken concessively.


Grk “walked.” sn The Greek verb translated lived ( περιπατέω , peripatew ) in the NT letters refers to the conduct of one’s life, not to physical walking.


Or possibly “Aeon.” sn The word translated present path is the same as that which has been translated [this] age in 1:21 ( αἰών , aiwn ).


Grk “domain, [place of] authority.”


Grk “of” (but see the note on the word “spirit” later in this verse).


Grk “working in.”


Grk “we all.”


Or “even.”


Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).


Or possibly “to the Aeons who are about to come.”


Or “upon.”


See note on the same expression in v. 5 .


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.


Or “not as a result of.”


Grk “lest anyone should boast.”


Grk “so that we might walk in them” (or “by them”). sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.


Grk “in the flesh.”


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.”


Or “covenants of the promise.”


Or “have come near in the blood of Christ.” sn See the note on “his blood” in 1:7 .


Grk “who made the both one.”


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.


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.


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.


Grk “by killing the hostility in himself.”


Or “for.” BDAG gives the consecutive ὅτι ( Joti ) as a possible category of NT usage (BDAG 732 s.v. 5 .c).


Grk “having been built.”


Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”


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.


Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20 ).


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.” 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.


rightly places ᾿Ιησοῦ in brackets.


Or “administration,” “dispensation,” “commission.”


Or “namely, that is.”


Or “mystery.”


Or “as I wrote above briefly.” sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9 .


Grk “which, when reading.”


Grk “you are able to.”


Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4 .


Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).


Grk “other.”


Or “in.”


Grk “and fellow members.”


Grk “of which I was made a minister,” “of which I became a servant.”


Grk “according to.”


There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.


Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία ( oikonomia ; here “plan”) to refer to his own “stewardship” (v. 2 ). But now he is speaking about the content of this secret, not his own activity in relation to it.


Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7 .


Or “by God.” It is possible that ἐν ( en ) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.


Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9 .


Or “manifold wisdom,” “wisdom in its rich variety.”


Grk “according to.” The verse is a prepositional phrase subordinate to v. 10 .


Grk “access in confidence.”


The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”


Grk “through,” “by way of.”


Grk “his.”


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.


Grk “my trials on your behalf.”


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 mss , either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.


Grk “I bend my knees.”


א * A B C P 6 33 81 365 1175 1739 co Or Hier.


Or “by.”


Or “the whole family.”


Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15 .


Or “with.”


Or “infinitely beyond,” “far more abundantly than.”


Grk “prisoner in the Lord.”


Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.


Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority ( Matt 11:29; 21:5 ).


Or “putting up with”; or “forbearing.”


Grk “he led captive captivity.”


082 6 33 81 1739 1881 pc ); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.


I Ψ 33 1739 1881 Ï ). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.


Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16 ). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8 ), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.


The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός ( autos ). This is reflected in the English translation through the use of “the very one.”


The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός ( autos ), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”


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" ).


The εἰς ( eis ) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας ( ei" ergon diakonia" ).


The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν ( katanthswmen ) mentioned earlier in the sentence and the εἰς ( eis ) which heads up this clause.


Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία ( Jhlikia , “stature”) see BDAG 436 s.v. 3 .


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.


The meaning of the participle ἀληθεύοντες ( alhqeuonte" ; from the verb ἀληθεύω [ alhqeuw ]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times ( Gen 20:16; 42:16 ; Prov 21:3 ; Isa 44:26 ; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians , 564-65, and R. Bultmann, TDNT 1:251.


The Greek participle συμβιβαζόμενον ( sumbibazomenon ) translated “held together” also has in different contexts, the idea of teaching implied in it.


Grk “joint of supply.”


On the translation of μαρτύρομαι ( marturomai ) as “insist” see BDAG 619 s.v. 2 .


On the translation of ματαιότης ( mataioth" ) as “futility” see BDAG 621 s.v.