Here the Holy Spirit is called “the guarantee of our inheritance” (Revised Standard Version). The word translated “guarantee” (also in 2 Cor 1.22; 5.5) is a down payment, a first installment, “a part given in advance as a security that the whole will be paid hereafter” (Robinson). Moulton & Milligan cite a second century B.C. papyrus that tells of a woman receiving 1,000 drachmas as a down payment on the sale of her cow. So something like “pledge” or “proof” may represent the meaning in some languages.

There may be some complications involved in the statement the Spirit is the guarantee, for literally it is not the Holy Spirit which guarantees that we shall receive what God has promised, but it is the fact that we possess the Spirit. Accordingly, one may translate the first part of verse 14 as “because we have God’s Spirit, we may be certain that we shall receive….”

What God has promised his people may be rendered as “what God has said he would give to his people.”

The whole amount is defined as “inheritance,” a term that goes back to the Old Testament concept of the land of Canaan as the “inheritance” of the people of Israel, that is, a gift from God. This concept became a figure of speech for all of God’s salvation, culminating in the eschatological establishment of his kingdom (see Col 3.24). So Good News Translation translates what God has promised his people. The word is used also in 1.18; 5.5.

The next clause, “for the redemption of the possession” (Hdb|fig:Table_EPH1-3.jpg), is grammatically the purpose or goal of the action described in the main verb “you were sealed” (see also in 4.30 “you were sealed for the day of redemption”); or else it is related to the “guarantee” (so Good News Translation; compare New American Bible “the first payment against the full redemption of a people God has made his own”). The Greek preposition translated “for” is taken by New English Bible, Translator’s New Testament in a temporal manner, “when God has … redeemed”; New International Version, Phillips have “until … the redemption,” which is possible, but it seems better to take it to indicate purpose or end (so Westcott; see Barclay “The final end of all this is the liberation”). For “redemption” see Eph. 1.7.

The introduction of purpose by the statement this assures us that is an effective means in English of relating the redemption to the preceding statement about the promised Holy Spirit as the guarantee of what we shall receive. This transitional phrase this assures us that may be rendered as “because of this we can be sure that” or “because of this we can certainly know that.”

In rendering give complete freedom to it is important to avoid the implication of “license” or “irresponsible action.” In some languages it may be better to use a negative expression, for example, “causes to no longer be bound” or even “causes us to no longer be slaves.”

“The possession” (see also 1 Peter 2.9) has God for actor: God possesses, and his people, those he had made his own, are his possession; compare New International Version “those who are God’s possession.” Revised Standard Version takes “we” as the subject of the noun: “until we acquire full possession of it”; this is possible, but does not seem as probable as the other interpretation. So Good News Translation translates those who are his. In this verse, we and us are inclusive referring to all of God’s people.

The ultimate purpose of the whole process of salvation is the praise offered to God: “for the praise of his glory” (see verses 6a, 12a). The clause itself does not specify who is to praise God’s glory, and many translations have retained this indefiniteness. However, in many languages it will be better to provide an actor, as Good News Translation has done: Let us praise his glory!

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .

In union with Christ represents the Greek phrase “in whom.” The phrases in union with Christ and through our faith in him state the basis for the boldness which people may have in entering God’s presence. This relationship is often expressed as a type of cause, for example, “because we are linked closely with Christ and because we have put our trust in him.”

In the Greek text the two nouns “boldness” and “access” are governed by one article, and the meaning is “the boldness to enter”; for “access” see 2.18; the Greek noun for “boldness” is used also in 6.19 (and see the verb “to be bold” in 6.20); and the following phrase “in confidence” further strengthens the expression of boldness: “we have the boldness to enter confidently.” Translator’s New Testament takes “boldness” in its more literal sense of “freedom in speech” and translates “we may confidently draw near to God and speak freely with him”; likewise New American Bible (and Westcott); this is possible, but the more general idea of boldness seems preferable. The sentiment expressed in this verse is the same as that in 2.18.

In place of the statement we have the boldness it may be better in some languages to say “we can be bold too.” But in some instances a negative expression may be more satisfactory, for example, “we do not hesitate to” or even “we are not at all slow to.”

The phrase with all confidence may be expressed as “being confident he will hear us” or “being confident that he will pay attention to us.” It is often not enough to speak about “having all confidence,” for one must indicate in what respect this confidence is applicable.

Through our faith in him represents the last clause of the verse in Greek, literally “through his faith” (see Hdb|fig:Table_EPH3-8.jpg); this is how the vast majority of commentators and translators understand the Greek, but Barth understands it to mean “because of his faithfulness.” Instead of the noun faith, many languages will use a verbal phrase such as “know we trust (or, believe) in him.”

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .

Finally translates a Greek genitive phrase “as for the rest” (also in Gal 6.17); see the similar phrase with the same meaning in Philippians 3.1; 4.8; 2 Thessalonians 3.1.

In some languages a conclusion may be introduced by a phrase such as “what I have wanted to say is this…” or “what I have said means this….”

Build up your strength translates the imperative of the middle voice of the Greek verb “to strengthen, empower” (see its use in Rom 4.20; Phil 4.13; 1 Tim 1.12). In a number of languages it may be difficult to speak literally of “building up one’s strength.” It may be preferable to say “becoming strong.”

In union with the Lord translates the phrase “in the Lord.” The meaning may be expressed as means, for example, “by being joined to the Lord” or “by virtue of the fact that you are joined with the Lord.” The injunction does not mean to be strong in their faith in the Lord.

“And in the strength of his might”: see the same phrase in 1.19. In some instances one must spell out more specifically the relationship between the phrase by means of his mighty power and the fact of a person building up strength. For example, one may sometimes say “become strong … by receiving some of the Lord’s great strength” or “… by letting him make you strong.”

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .

This verse is an incomplete sentence: the writer begins “And so remember that in the past you…” and after describing who “you” are, he resumes (in verse 12) “that at that time you were….”

The writer addresses himself to his readers, Gentiles by birth, literally “Gentiles in the flesh” (Revised Standard Version). Gentiles translates the Greek plural “the nations” that often had, on the lips of Jews, the derogatory connotation of “pagans.” In the Septuagint ta ethnē translates the Hebrew gōyim “the nations,” that is, all other peoples, who did not have Yahweh as their God. The words “in the flesh” designate their natural condition as non-Jews, that is, uncircumcised people, as they are called by the Jews, who are circumcised. So in both instances of the phrase “in the flesh” (see Revised Standard Version) there is an allusion to the presence and to the absence of circumcision. Sometimes sarx may specifically refer to the male organ, the penis. Jerusalem Bible translates “who were pagans physically”; Goodspeed “physically heathen”; New English Bible “Gentiles as you are outwardly” (footnote: or by birth); Translator’s New Testament tries to say it all: “because you had not undergone a physical rite, you were Gentiles”; Barclay has “Gentiles from the physical point of view.” Traduction œcuménique de la Bible “you who carried the sign of paganism in your flesh” is not too good; actually it was the absence of such “sign” that characterized them as Gentiles. It seems better to say Gentiles by birth (Good News Translation, New International Version; Phillips “you were born Gentiles”).

In a number of languages it may be misleading to insert into the principal sentence of verse 11 such a heavy explanatory and parenthetical remark. Accordingly, it may be preferable to state first “you who are born Gentiles should remember what you were in the past” or “… you should bear in mind what you were in the past.” The text does not mean that these people had actually forgotten what they were, but Paul wishes to call these matters to their attention.

In a number of languages it is extremely difficult to find a satisfactory term for Gentiles. If one uses an expression such as “the other peoples,” readers frequently assume that this applies to tribes other than their own. It is obviously impossible in most instances to use a literal translation of the Greek, namely, “the nations.” Nor is it satisfactory to use a phrase meaning “the pagans.” Some translators have wanted to render Gentiles as “those who do not believe in God” in order to contrast the Gentiles with the Jews as “people who believe in God.” But this is unsatisfactory, since many Gentiles did believe in God. Accordingly, in a number of languages Gentiles seems to be best rendered in many contexts as “those who are not Jews.”

In Greek the rather clumsy “those called uncircumcision by those called circumcision” serves the purpose of showing that the distinction between the two was created by the Jews. But this distinction, from the Jewish point of view, was far more than the physical act of the removal of the prepuce from the male organ. For the Jews this was the physical sign of their covenant with Yahweh, the God of all the earth, the sign of their particular and exclusive relation to the living God from which all other races were barred. So a dynamic equivalent translation here could be “You are Gentiles by birth, called pagans by those who call themselves God’s people.” But the writer immediately adds the qualifying phrase “(something) handmade in the flesh” (compare Jerusalem Bible “by reason of a physical operation”). Good News Translation which refers to what men do to their bodies is not too good; it would be better to say something like “which is the result of a human action, a physical rite (or, operation).” The Greek adjective translated “handmade” is used of what is of human origin in contrast with what God does (see Mark 14.58; Acts 7.48; 17.24; Heb 9.11, 24; see also “un-handmade” in Mark 14.58; 2 Cor 5.1); so here the writer downgrades circumcision to a mere ritual cutting of the flesh (compare New English Bible “only with reference to an outward rite”).

Called “the uncircumcised” by the Jews may be rendered as “the Jews call you those who have never been circumcised.” But it may be difficult in some languages to employ a fully satisfactory term for either “circumcised” or “uncircumcised.” In the use of cultures which practice circumcision or know about it, it may be possible to have some generalized term or phrase such as “to cut the flesh.” A marginal note or explanation in a glossary may also be appropriate, but it may be very unwise to use an expression which is too explicit, since it may have a completely inappropriate connotation.

Who call themselves the circumcised may require an expression which will identify “the circumcised” as being a kind of title or name, for example, “who give themselves the name ‘the circumcised’ ” or “who speak of themselves as being ‘the circumcised.’ ”

Which refers to what men do to their bodies may require a somewhat more specific reference for the pronoun which, for example, “the word ‘circumcised’ refers to the way in which men cut themselves.” It may, however, be important to indicate that this cutting is for essentially religious purposes, for example, “… cut themselves for the sake of their religion” or “… cut themselves to show their relationship to God.” In some instances it may be possible to be quite specific, namely, “to cut off the foreskin to show their relationship to God.”

It has been suggested above that “pagans” be used for “uncircumcised.” Many translations have translated “pagans” by a short phrase “those who do not worship (or, know) God.” This would result in an extremely awkward sentence in this verse so that the translator might have to use two or three shorter sentences. In some languages the best way to translate verse 11 is to use a series of short sentences: “You are non-Jews by birth. Those who call themselves God’s people call you people who do not know God. But this was because they were circumcised, which is only the result of a human action.” Another possibility would be: “You are non-Jews by birth. Those who have been circumcised to show that they are God’s people call you people who do not know God. But this only refers to something that is the result of a human action.”

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .

The quotation of Psalm 68.18 is prefaced by a verbal phrase which may be taken to mean “And so he (that is, God) says,” or “And so it (that is, the scripture) says.”

In many languages it is impossible to speak of the Scriptures “saying” something. Scriptures can be “read” but they do not “speak.” Therefore, as the scripture says must often be translated as “as anyone can read in the Holy Writings” or “… in a part of the Holy Writings.”

Psalm 68.18 reads in the Hebrew text: “You went up on the heights, you captured captives, you received gifts among men,” which is a description of the procession of the victorious king up Mount Zion, where he is paid tribute by his defeated enemies. Good News Bible translates Psalm 68.18: He goes up to the heights, taking many captives with him; he receives gifts from rebellious men. The Septuagint follows the Hebrew text closely and does not change the meaning of the text.

The clause when he went up to the very heights may be rendered as “when he went up to the very high place.”

The quotation here changes the second person of the Hebrew (and of the Septuagint) to the third person. But the greatest change is from the verb “to receive” of the Hebrew and Septuagint to “to give,” which is the very opposite of the meaning of the Old Testament text.

It is very important that translators remember to translate this quotation the way it appears here, and not try to harmonize it with Psalm 68.18. Some translators have translated heights as “heaven.” This is primarily because of the discussion about the meaning of this in verses 9 and 10. However, that discussion would be meaningless if the translation specified “heaven” in verse 8, and it is therefore important that something such as “heights” or “high space” or “highest place” be said here in verse 8.

He took many captives: this is the meaning of the idiomatic Greek phrase “he captured captivity,” which slavishly represents the Hebrew idiom. There is no way of determining who the New Testament writer considered these captives to be, whether human or angelic opponents (as in Col 2.15). The text is quoted for the purpose of using he gave gifts to mankind as the scriptural proof of Christ’s bestowing gifts on his people. It is quite certain that the “captives” are not the same as the following “men” to whom gifts are given.

In translating he took many captives with him, it is important to use terms which would suggest that he was a conquering hero leading captives. And it should be clear in translation that he took the captives with him to the heights, not that he captured them there. For captives one can use a phrase “those whom he had captured.”

He gave gifts to mankind can be translated as “he gave gifts to people.”

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .

The warning about getting drunk with wine uses the same language as in Septuagint Proverbs 23.31. The verb is the present tense of the imperative and so may be read “Stop getting drunk with wine” (see Translator’s New Testament “Give up drinking too much”). It is impossible to determine why this particular warning was necessary; it appears that verses 18-20 have to do with group worship, and so the drunkenness could be of a religious nature, that is, drinking wine in worship to gain communion with God, as was the practice among certain religious groups of that time. In any case, drunkenness, says the writer, will only ruin you, which translates the Greek noun for “dissipation, debauchery, reckless living.” (See the noun used in Titus 1.6; 1 Peter 4.4; and the adverb in Luke 15.13.) In some languages the translation will be “that will make you lead a dishonored life” or “that will cause you to have a life that is very messed up.”

Which translates the prepositional phrase “in which”; the antecedent is not wine but the habit of getting drunk with wine. So it may be necessary to repeat the verb, “getting drunk will only ruin you” or “doing that will only ruin you.” Or else, “because that will only ruin you.”

It should be noticed that the Greek word means real wine, here and everywhere else it is used in the New Testament, not unfermented grape juice.

Instead of filling themselves with wine, the readers are told to be filled with the Spirit (compare the similar idea in Rom 14.17). The Spirit is at the same time what fills and the one who fills; he fills the believer with himself. Some, however, take “spirit” here as the human spirit and so would translate “be filled spiritually” (Beare, Westcott, Abbott); all the translations consulted take it to be God’s Spirit.

In a number of languages it is difficult, if not impossible, to speak of “being filled with the Spirit.” Such an expression is so frequent in the Scriptures that it would seem to make sense in any language, but this is simply not true. One can, however, use an equivalent expression such as “be controlled by the Spirit” or “let the Spirit rule you” or “let the Spirit live within you.”

Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .