Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

Acts 19
New English Translation

Disciples of John the Baptist at Ephesus

19 While[a] Apollos was in Corinth, Paul went through the inland[b] regions[c] and came to Ephesus. He[d] found some disciples there[e] 2 and said to them, “Did you receive the Holy Spirit when you believed?”[f] They replied,[g] “No, we have not even[h] heard that there is a Holy Spirit.” 3 So Paul[i] said, “Into what then were you baptized?” “Into John’s baptism,” they replied.[j] 4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him,[k] that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus, 6 and when Paul placed[l] his hands on them, the Holy Spirit came[m] upon them, and they began to speak[n] in tongues and to prophesy.[o] 7 (Now there were about twelve men in all.)[p]

Paul Continues to Minister at Ephesus

8 So Paul[q] entered[r] the synagogue[s] and spoke out fearlessly[t] for three months, addressing[u] and convincing[v] them about the kingdom of God.[w] 9 But when[x] some were stubborn[y] and refused to believe, reviling[z] the Way[aa] before the congregation, he left[ab] them and took the disciples with him,[ac] addressing[ad] them every day[ae] in the lecture hall[af] of Tyrannus. 10 This went on for two years, so that all who lived in the province of Asia,[ag] both Jews and Greeks, heard the word of the Lord.[ah]

The Seven Sons of Sceva

11 God was performing extraordinary[ai] miracles by Paul’s hands, 12 so that when even handkerchiefs or aprons that had touched his body[aj] were brought[ak] to the sick, their diseases left them and the evil spirits went out of them.[al] 13 But some itinerant[am] Jewish exorcists tried to invoke the name[an] of the Lord Jesus over those who were possessed by[ao] evil spirits, saying, “I sternly warn[ap] you by Jesus whom Paul preaches.” 14 (Now seven sons of a man named[aq] Sceva, a Jewish high priest, were doing this.)[ar] 15 But the evil spirit replied to them,[as] “I know about Jesus[at] and I am acquainted with[au] Paul, but who are you?”[av] 16 Then the man who was possessed by[aw] the evil spirit jumped on[ax] them and beat them all into submission.[ay] He prevailed[az] against them so that they fled from that house naked and wounded. 17 This became known to all who lived in Ephesus, both Jews and Greeks; fear came over[ba] them all, and the name of the Lord Jesus was praised.[bb] 18 Many of those who had believed came forward,[bc] confessing and making their deeds known.[bd] 19 Large numbers[be] of those who had practiced magic[bf] collected their books[bg] and burned them up in the presence of everyone.[bh] When[bi] the value of the books was added up, it was found to total 50,000 silver coins.[bj] 20 In this way the word of the Lord[bk] continued to grow in power[bl] and to prevail.[bm]

A Riot in Ephesus

21 Now after all these things had taken place,[bn] Paul resolved[bo] to go to Jerusalem, passing through Macedonia[bp] and Achaia.[bq] He said,[br] “After I have been there, I must also see Rome.”[bs] 22 So after sending[bt] two of his assistants,[bu] Timothy and Erastus, to Macedonia,[bv] he himself stayed on for a while in the province of Asia.[bw]

23 At[bx] that time[by] a great disturbance[bz] took place concerning the Way.[ca] 24 For a man named Demetrius, a silversmith who made silver shrines[cb] of Artemis,[cc] brought a great deal[cd] of business[ce] to the craftsmen. 25 He gathered[cf] these[cg] together, along with the workmen in similar trades,[ch] and said, “Men, you know that our prosperity[ci] comes from this business. 26 And you see and hear that this Paul has persuaded[cj] and turned away[ck] a large crowd,[cl] not only in Ephesus but in practically all of the province of Asia,[cm] by saying[cn] that gods made by hands are not gods at all.[co] 27 There is danger not only that this business of ours will come into disrepute,[cp] but also that the temple of the great goddess Artemis[cq] will be regarded as nothing,[cr] and she whom all the province of Asia[cs] and the world worship will suffer the loss of her greatness.”[ct]

28 When[cu] they heard[cv] this they became enraged[cw] and began to shout,[cx] “Great is Artemis[cy] of the Ephesians!” 29 The[cz] city was filled with the uproar,[da] and the crowd[db] rushed to the theater[dc] together,[dd] dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 30 But when Paul wanted to enter the public assembly,[de] the disciples would not let him. 31 Even some of the provincial authorities[df] who were his friends sent[dg] a message[dh] to him, urging him not to venture[di] into the theater. 32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together.[dj] 33 Some of the crowd concluded[dk] it was about[dl] Alexander because the Jews had pushed him to the front.[dm] Alexander, gesturing[dn] with his hand, was wanting to make a defense[do] before the public assembly.[dp] 34 But when they recognized[dq] that he was a Jew, they all shouted in unison,[dr] “Great is Artemis[ds] of the Ephesians!” for about two hours.[dt] 35 After the city secretary[du] quieted the crowd, he said, “Men of Ephesus, what person[dv] is there who does not know that the city of the Ephesians is the keeper[dw] of the temple of the great Artemis[dx] and of her image that fell from heaven?[dy] 36 So because these facts[dz] are indisputable,[ea] you must keep quiet[eb] and not do anything reckless.[ec] 37 For you have brought these men here who are neither temple robbers[ed] nor blasphemers of our goddess.[ee] 38 If then Demetrius and the craftsmen who are with him have a complaint[ef] against someone, the courts are open[eg] and there are proconsuls; let them bring charges against one another there.[eh] 39 But if you want anything in addition,[ei] it will have to be settled[ej] in a legal assembly.[ek] 40 For[el] we are in danger of being charged with rioting[em] today, since there is no cause we can give to explain[en] this disorderly gathering.”[eo] 41 After[ep] he had said[eq] this,[er] he dismissed the assembly.[es]

Footnotes

  1. Acts 19:1 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Acts 19:1 tn Or “interior.”
  3. Acts 19:1 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e., inland) country, the interior Ac 19:1.”
  4. Acts 19:1 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  5. Acts 19:1 tn The word “there” is not in the Greek text but is implied.
  6. Acts 19:2 tn The participle πιστεύσαντες (pisteusantes) is taken temporally.
  7. Acts 19:2 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
  8. Acts 19:2 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
  9. Acts 19:3 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  10. Acts 19:3 tn Grk “they said.”
  11. Acts 19:4 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
  12. Acts 19:6 tn Or “laid.”
  13. Acts 19:6 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophecy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
  14. Acts 19:6 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
  15. Acts 19:6 tn The imperfect verb ἐπροφήτευον (eprophēteuon) has been translated as an ingressive imperfect.
  16. Acts 19:7 sn This is a parenthetical note by the author.
  17. Acts 19:8 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  18. Acts 19:8 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  19. Acts 19:8 sn See the note on synagogue in 6:9.
  20. Acts 19:8 tn Or “boldly.”
  21. Acts 19:8 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  22. Acts 19:8 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomenos and peithōn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
  23. Acts 19:8 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28. The nature of the kingdom of God in the NT and in Jesus’ teaching (along with Paul’s teaching here) has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
  24. Acts 19:9 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
  25. Acts 19:9 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
  26. Acts 19:9 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
  27. Acts 19:9 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
  28. Acts 19:9 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
  29. Acts 19:9 tn The words “with him” are not in the Greek text, but are implied.
  30. Acts 19:9 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  31. Acts 19:9 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  32. Acts 19:9 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
  33. Acts 19:10 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
  34. Acts 19:10 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  35. Acts 19:11 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
  36. Acts 19:12 tn Or “skin” (the outer surface of the body).
  37. Acts 19:12 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
  38. Acts 19:12 tn The words “of them” are not in the Greek text, but are implied.
  39. Acts 19:13 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
  40. Acts 19:13 tn Grk “to name the name.”
  41. Acts 19:13 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
  42. Acts 19:13 sn The expression I sternly warn you means “I charge you as under oath.”
  43. Acts 19:14 tn Grk “a certain Sceva.”
  44. Acts 19:14 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
  45. Acts 19:15 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
  46. Acts 19:15 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
  47. Acts 19:15 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginōskō).
  48. Acts 19:15 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
  49. Acts 19:16 tn Grk “in whom the evil spirit was.”
  50. Acts 19:16 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (ephalomenos) has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
  51. Acts 19:16 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
  52. Acts 19:16 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
  53. Acts 19:17 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
  54. Acts 19:17 tn Or “exalted.”
  55. Acts 19:18 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
  56. Acts 19:18 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτὸν make their deeds known Ac 19:18.”sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
  57. Acts 19:19 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
  58. Acts 19:19 tn On this term see BDAG 800 s.v. περίεργος 2.
  59. Acts 19:19 tn Or “scrolls.”
  60. Acts 19:19 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
  61. Acts 19:19 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  62. Acts 19:19 tn Or “fifty thousand silver drachmas.” BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
  63. Acts 19:20 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  64. Acts 19:20 tn The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
  65. Acts 19:20 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
  66. Acts 19:21 tn Grk “all these things had been fulfilled.”
  67. Acts 19:21 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
  68. Acts 19:21 sn Macedonia was the Roman province of Macedonia in Greece.
  69. Acts 19:21 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
  70. Acts 19:21 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.
  71. Acts 19:21 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
  72. Acts 19:22 tn The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
  73. Acts 19:22 tn Grk “two of those who ministered to him.”
  74. Acts 19:22 sn Macedonia was the Roman province of Macedonia in Greece.
  75. Acts 19:22 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  76. Acts 19:23 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
  77. Acts 19:23 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
  78. Acts 19:23 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
  79. Acts 19:23 sn The Way refers to the Christian movement (Christianity).
  80. Acts 19:24 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
  81. Acts 19:24 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  82. Acts 19:24 tn Grk “brought not a little business” (an idiom).
  83. Acts 19:24 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
  84. Acts 19:25 tn Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
  85. Acts 19:25 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
  86. Acts 19:25 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
  87. Acts 19:25 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
  88. Acts 19:26 tn Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
  89. Acts 19:26 tn Or “misled.”
  90. Acts 19:26 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
  91. Acts 19:26 tn Grk “Asia”; see the note on this word in v. 22.
  92. Acts 19:26 tn The participle λέγων (legōn) has been regarded as indicating instrumentality.
  93. Acts 19:26 tn The words “at all” are not in the Greek text but are implied.sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
  94. Acts 19:27 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
  95. Acts 19:27 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  96. Acts 19:27 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
  97. Acts 19:27 tn Grk “Asia”; see the note on this word in v. 22.
  98. Acts 19:27 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
  99. Acts 19:28 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  100. Acts 19:28 tn Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
  101. Acts 19:28 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier (Acts 7:54).
  102. Acts 19:28 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
  103. Acts 19:28 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  104. Acts 19:29 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  105. Acts 19:29 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
  106. Acts 19:29 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
  107. Acts 19:29 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
  108. Acts 19:29 tn Grk “to the theater with one accord.”
  109. Acts 19:30 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
  110. Acts 19:31 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
  111. Acts 19:31 tn Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
  112. Acts 19:31 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  113. Acts 19:31 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
  114. Acts 19:32 tn Or “had assembled.”
  115. Acts 19:33 tn Or “Some of the crowd gave instructions to.”
  116. Acts 19:33 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
  117. Acts 19:33 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
  118. Acts 19:33 tn Or “motioning.”
  119. Acts 19:33 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
  120. Acts 19:33 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
  121. Acts 19:34 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
  122. Acts 19:34 tn Grk “[they shouted] with one voice from all of them” (an idiom).
  123. Acts 19:34 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
  124. Acts 19:34 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
  125. Acts 19:35 tn Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
  126. Acts 19:35 tn This is a generic use of ἄνθρωπος (anthrōpos).
  127. Acts 19:35 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
  128. Acts 19:35 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  129. Acts 19:35 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
  130. Acts 19:36 tn Grk “these things.”
  131. Acts 19:36 tn The genitive absolute construction with the participle ὄντων (ontōn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
  132. Acts 19:36 tn Grk “it is necessary that you be quiet.”
  133. Acts 19:36 tn L&N 88.98 has “pertaining to impetuous and reckless behavior—‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
  134. Acts 19:37 tn Or perhaps, “desecrators of temples.”
  135. Acts 19:37 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
  136. Acts 19:38 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
  137. Acts 19:38 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
  138. Acts 19:38 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
  139. Acts 19:39 tn Or “anything more than this.”
  140. Acts 19:39 tn Or “resolved.”
  141. Acts 19:39 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
  142. Acts 19:40 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
  143. Acts 19:40 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
  144. Acts 19:40 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
  145. Acts 19:40 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
  146. Acts 19:41 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  147. Acts 19:41 tn Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.
  148. Acts 19:41 tn Grk “these things.”
  149. Acts 19:41 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
Next
Acts 18
Acts 20
Next
Previous Next

Ephesians 1-2
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the will of God, to the saints [in Ephesus],[b] the faithful[c] in Christ Jesus. 2 Grace and peace to you[d] from God our Father and the Lord Jesus Christ!

Spiritual Blessings in Christ

3 Blessed[e] is[f] the God and Father of our Lord Jesus Christ, who has blessed[g] us with every spiritual blessing in the heavenly realms in Christ. 4 For[h] he chose us in Christ[i] before the foundation of the world that we should be holy and blameless[j] before him[k] in love.[l] 5 He did this by predestining[m] us to adoption as his[n] legal heirs[o] through Jesus Christ, according to the pleasure[p] of his will— 6 to the praise of the glory of his grace[q] that he has freely bestowed on us in his dearly loved Son.[r] 7 In him[s] we have redemption through his blood,[t] the forgiveness of our offenses,[u] according to the riches of his grace 8 that he lavished on us in all wisdom and insight. 9 He did this when he revealed[v] to us the mystery[w] of his will, according to his good pleasure that he set forth[x] in Christ,[y] 10 toward the administration of the fullness of the times, to head up[z] all things in Christ—the things in heaven[aa] and the things on earth.[ab] 11 In Christ[ac] we too have been claimed as God’s own possession,[ad] since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will 12 so that we, who were the first to set our hope[ae] on Christ,[af] would be to the praise of his glory. 13 And when[ag] you heard the word of truth (the gospel of your salvation)—when you believed in Christ[ah]—you were marked with the seal[ai] of the promised Holy Spirit,[aj] 14 who is the down payment[ak] of our inheritance, until the redemption of God’s own possession,[al] to the praise of his glory.

Prayer for Wisdom and Revelation

15 For this reason,[am] because I[an] have heard[ao] of your faith in the Lord Jesus and your love[ap] for all the saints, 16 I do not cease to give thanks for you when I remember you[aq] in my prayers. 17 I pray that[ar] the God of our Lord Jesus Christ, the glorious Father,[as] will give you spiritual wisdom and revelation[at] in your growing knowledge of him,[au] 18 —since the eyes of your[av] heart have been enlightened[aw]—so that you can know what is the hope of his calling,[ax] what is the wealth of his glorious[ay] inheritance in the saints, 19 and what is the incomparable[az] greatness of his power toward[ba] us who believe, as displayed in[bb] the exercise of his immense strength.[bc] 20 This power[bd] he exercised[be] in Christ when he raised him[bf] from the dead and seated him[bg] at his right hand in the heavenly realms[bh] 21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 22 And God[bi] put[bj] all things under Christ’s[bk] feet,[bl] and gave him to the church as head over all things.[bm] 23 Now the church is[bn] his body, the fullness of him who fills all in all.[bo]

New Life Individually

2 And although you were[bp] dead[bq] in your offenses and sins, 2 in which[br] you formerly lived[bs] according to this world’s present path,[bt] according to the ruler of the domain[bu] of the air, the ruler of[bv] the spirit[bw] that is now energizing[bx] the sons of disobedience,[by] 3 among whom[bz] all of us[ca] also[cb] formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath[cc] even as the rest…[cd]

4 But God, being rich in mercy, because of his great love with which he loved us, 5 even though we were dead in offenses, made us alive together with Christ—by grace you are saved![ce]— 6 and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, 7 to demonstrate in the coming ages[cf] the surpassing wealth of his grace in kindness toward[cg] us in Christ Jesus. 8 For by grace you are saved[ch] through faith,[ci] and this is not from yourselves, it is the gift of God; 9 it is not from[cj] works, so that no one can boast.[ck] 10 For we are his creative work, having been created in Christ Jesus for good works that God prepared beforehand so we can do them.[cl]

New Life Corporately

11 Therefore remember that formerly you, the Gentiles in the flesh—who are called “uncircumcision” by the so-called “circumcision” that is performed on the body[cm] by human hands— 12 that you were at that time without the Messiah,[cn] alienated from the citizenship of Israel and strangers to the covenants of promise,[co] having no hope and without God in the world. 13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.[cp] 14 For he is our peace, the one who made both groups into one[cq] and who destroyed the middle wall of partition, the hostility, 15 when he nullified[cr] in his flesh the law of commandments in decrees. He did this to create in himself one new man[cs] out of two,[ct] thus making peace, 16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed.[cu] 17 And he came and preached peace to you who were far off and peace to those who were near, 18 so that[cv] through him we both have access in one Spirit to the Father. 19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 20 because you have been built[cw] on the foundation of the apostles and prophets,[cx] with Christ Jesus himself as[cy] the cornerstone.[cz] 21 In him[da] the whole building,[db] being joined together, grows into a holy temple in the Lord, 22 in whom you also are being built together into a dwelling place of God in the Spirit.

Footnotes

  1. Ephesians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Ephesians 1:1 tc The earliest and most important mss omit “in Ephesus” (P46 א* B* 6 1739 [McionT,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א2 A B2 D F G Ψ 0278 33 1175 1241 1505 1881 2464 M latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Ephesō) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA28 also lists the words in brackets, indicating doubt as to their authenticity.
  3. Ephesians 1:1 tn 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.
  4. Ephesians 1:2 tn Grk “Grace to you and peace.”
  5. Ephesians 1:3 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
  6. Ephesians 1:3 tn 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 (eulogētos), 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. As an adjective εὐλογητός 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.
  7. Ephesians 1:3 tn Or “enriched,” “conferred blessing.”
  8. Ephesians 1:4 tn 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).
  9. Ephesians 1:4 tn Grk “in him.”
  10. Ephesians 1:4 sn The Greek word translated blameless (ἀμώμους, amōmous) is often translated “unblemished” when used of an acceptable sacrifice in the LXX. In the NT Christ our sacrifice is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
  11. Ephesians 1:4 tn Or “in his sight.”
  12. Ephesians 1:4 tn The prepositional phrase ἐν ἀγάπῃ (en agapē, “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. In Eph 3:17 the same prepositional phrase, ἐν ἀγάπῃ (en agapē, “in love”), occurs in the Greek text ahead of the participles it modifies, presumably for emphasis, and the same could be the case here.
  13. Ephesians 1:5 tn 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).
  14. Ephesians 1:5 tn Grk “to himself” after “through Jesus Christ.”
  15. Ephesians 1:5 tn Grk “to adoption as sons.” The Greek term υἱοθεσία (huiothesia) 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…legal heirs.”sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs 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 a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way.
  16. Ephesians 1:5 tn Or “good pleasure.”
  17. Ephesians 1:6 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxēs tēs charitos 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.
  18. Ephesians 1:6 tn Grk “the beloved.” The term ἠγαπημένῳ (ēgapēmenō) 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.
  19. Ephesians 1:7 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
  20. Ephesians 1:7 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
  21. Ephesians 1:7 tn Or “sins,” focusing on a violation of moral standards.
  22. Ephesians 1:9 tn 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.
  23. Ephesians 1:9 tn Or “secret.” In the NT μυστήριον (mustērion) refers to a divine secret previously undisclosed.
  24. Ephesians 1:9 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
  25. Ephesians 1:9 tn 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, protithēmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
  26. Ephesians 1:10 tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakephalaiōsasthai) 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- (kephalē-) 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).
  27. Ephesians 1:10 tn Grk “in the heavens.”
  28. Ephesians 1:10 sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”)—again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”
  29. Ephesians 1:11 tn Grk “in whom,” as a continuation of the previous verse.
  30. Ephesians 1:11 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klēroō) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klēronomeō] meant “obtain a portion, inherit”). 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).
  31. Ephesians 1:12 tn Or “who had already hoped.”
  32. Ephesians 1:12 tn Or “the Messiah.”
  33. Ephesians 1:13 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
  34. Ephesians 1:13 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
  35. Ephesians 1:13 tn Or “you were sealed.”
  36. Ephesians 1:13 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
  37. Ephesians 1:14 tn Or “first installment,” “pledge,” “deposit.”sn Down payment. The Greek word ἀρραβών (arrabōn) 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”).
  38. Ephesians 1:14 tn Grk “until the redemption of the possession.”
  39. Ephesians 1:15 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
  40. Ephesians 1:15 tn Grk “even I.”
  41. Ephesians 1:15 tn Grk “having also heard.”
  42. Ephesians 1:15 tc P46 א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, tēn agapēn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, tēn agapēn tēn eis pantas tous hagious). Most witnesses, especially the later ones (א2 D1 Ψ 1241 1505 M 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 (pistis) 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. (Metzger 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 (in this case, for ἀγάπην). 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.
  43. Ephesians 1:16 tn Grk “making mention [of you].” The participle has been translated as temporal.
  44. Ephesians 1:17 tn 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.
  45. Ephesians 1:17 tn Grk “the Father of glory.” The genitive phrase “of glory” is most likely an attributive genitive (“the glorious Father”).
  46. Ephesians 1:17 tn 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 (the Spirit) for effect (the spiritual wisdom the Spirit provides), 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 the Spirit be given again). But the effect the Spirit produces 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.
  47. Ephesians 1:17 tn 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”).
  48. Ephesians 1:18 tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P46 B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis.tn Grk “the.”
  49. Ephesians 1:18 tn The perfect participle πεφωτισμένους (pephōtismenous) may be either part of the content 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 (hina) 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.
  50. Ephesians 1:18 tn 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).
  51. Ephesians 1:18 tn 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.”
  52. Ephesians 1:19 tn Or “immeasurable,” or “surpassing.”
  53. Ephesians 1:19 tn Or “for,” or “to.”
  54. Ephesians 1:19 tn Grk “according to.”
  55. Ephesians 1:19 tn 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).
  56. Ephesians 1:20 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
  57. Ephesians 1:20 tn The verb “exercised” (the aorist of ἐνεργέω, energeō) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
  58. Ephesians 1:20 tn 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.
  59. Ephesians 1:20 tc The majority of mss, especially of the Western and Byzantine groups (D F G Ψ 1241 M b r Ambst), have the indicative ἐκάθισεν (ekathisen, “he seated”) for καθίσας (kathisas, “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enērgēsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in P92vid 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. It may have been theologically motivated for it implicitly seems to restrict the exercise of God’s power to the resurrection.
  60. Ephesians 1:20 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.
  61. Ephesians 1:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  62. Ephesians 1:22 tn Grk “subjected.”
  63. Ephesians 1:22 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
  64. Ephesians 1:22 sn An allusion to Ps 8:6.
  65. Ephesians 1:22 tn Grk “and gave him as head over all things to the church.”
  66. Ephesians 1:23 tn 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.
  67. Ephesians 1:23 tn 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).
  68. Ephesians 2:1 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
  69. Ephesians 2:1 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
  70. Ephesians 2:2 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
  71. Ephesians 2:2 tn Grk “walked.” sn The Greek verb translated lived (περιπατέω, peripateō) in the NT letters refers to the conduct of one’s life, not to physical walking.
  72. Ephesians 2:2 tn Or possibly “Aeon.”sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiōn).
  73. Ephesians 2:2 tn That is, “[place of] authority”; see BDAG 353 s.v. ἐξουσία 6.
  74. Ephesians 2:2 tn Grk “of” (but see the note on the word “spirit” later in this verse).
  75. Ephesians 2:2 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).
  76. Ephesians 2:2 tn Grk “working in.”
  77. Ephesians 2:2 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.
  78. Ephesians 2:3 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en hais], ἐν οἵς [en hois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).
  79. Ephesians 2:3 tn Grk “we all.”
  80. Ephesians 2:3 tn Or “even.”
  81. Ephesians 2:3 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”
  82. Ephesians 2:3 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
  83. Ephesians 2:5 tn 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”).
  84. Ephesians 2:7 tn Or possibly “to the Aeons who are about to come.”
  85. Ephesians 2:7 tn Or “upon.”
  86. Ephesians 2:8 tn See note on the same expression in v. 5.
  87. Ephesians 2:8 tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. 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 tēs pisteōs) 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 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred.
  88. Ephesians 2:9 tn Or “not as a result of.”
  89. Ephesians 2:9 tn Grk “lest anyone should boast.”
  90. Ephesians 2:10 tn 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.
  91. Ephesians 2:11 tn Grk “in the flesh.”
  92. Ephesians 2:12 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”
  93. Ephesians 2:12 tn Or “covenants of the promise.”
  94. Ephesians 2:13 tn Or “have come near in the blood of Christ.”sn See the note on “his blood” in 1:7.
  95. Ephesians 2:14 tn Grk “who made the both one.”
  96. Ephesians 2:15 tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargeō) 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.
  97. Ephesians 2:15 tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.
  98. Ephesians 2:15 tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.
  99. Ephesians 2:16 tn Grk “by killing the hostility in himself.”
  100. Ephesians 2:18 tn Or “for.” BDAG gives the consecutive ὅτι (hoti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
  101. Ephesians 2:20 tn Grk “having been built.”
  102. Ephesians 2:20 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
  103. Ephesians 2:20 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
  104. Ephesians 2:20 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogōniaios) 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.
  105. Ephesians 2:21 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
  106. Ephesians 2:21 tc Although several significant witnesses (א1 A C P 6 81 326 1739c 1881) have πᾶσα ἡ οἰκοδομή (pasa hē oikodomē), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1175 1505 1739* M), 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.”tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.
Next
Galatians 6
Ephesians 3
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.