Footnotes

1. Ephesians 3:1 tc Several early and significant witnesses, chiefly of the Western group (א* D* F G 365), lack ᾿Ιησοῦ (Iēsou, “Jesus”) here, while most Alexandrian and Byzantine mss (P⁴⁶ א¹ A B C D¹ Ψ 33 1175 1505 1739 [1881] 2464 M lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in majuscule script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omissions of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁸ rightly places ᾿Ιησοῦ in brackets.
2. Ephesians 3:2 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.
3. Ephesians 3:2 tn Or “administration,” “dispensation,” “commission.”
4. Ephesians 3:3 tn Or “namely, that is.”
5. Ephesians 3:3 tn Or “divine secret” (see Eph 1:9).
6. Ephesians 3:3 tn 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.
7. Ephesians 3:4 tn Grk “which, when reading.”
8. Ephesians 3:4 tn Grk “you are able to.”
9. Ephesians 3:4 tn Or “secret.”
10. Ephesians 3:5 tn Verse 5 is a relative clause, subordinate to the thought of v. 4, but it is also parenthetical, interrupting the thought of vv. 4-6. This has been indicated by the parentheses in the translation.
11. Ephesians 3:5 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
12. Ephesians 3:5 tn Grk “other.”
13. Ephesians 3:5 tn Or “in.”
14. Ephesians 3:6 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
15. Ephesians 3:6 tn Grk “and fellow members.”
16. Ephesians 3:7 tn Grk “of which I was made a minister,” “of which I became a servant.”
17. Ephesians 3:7 tn Grk “according to.”
18. Ephesians 3:7 sn On the exercise of his power see 1:19-20.
19. Ephesians 3:8 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
20. Ephesians 3:8 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
21. Ephesians 3:9 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
22. Ephesians 3:9 tn Grk “what is the plan of the mystery.” 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 mystery, not his own activity in relation to it.
23. Ephesians 3:9 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
24. Ephesians 3:9 tn Or perhaps “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 mystery. 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.
25. Ephesians 3:10 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
26. Ephesians 3:10 tn Or “manifold wisdom,” “wisdom in its rich variety.”
27. Ephesians 3:11 tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.
28. Ephesians 3:12 tn Grk “access in confidence.”
29. Ephesians 3:12 tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”
30. Ephesians 3:12 tn Grk “his.”
31. Ephesians 3:12 tn Or “to God through faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; 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 By way of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith (Christ) is reliable and worthy of such faith.
32. Ephesians 3:13 tn 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.
33. Ephesians 3:13 tn Grk “my trials on your behalf.”
34. Ephesians 3:13 sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.
35. Ephesians 3:13 tn Or “Or who is your glory?” The relative pronoun ἥτις (hētis), if divided differently, would become ἤ τίς (ē tis). Since there were no word breaks in the earliest 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.