The verse starts, as does verse 21, with the relative phrase “in whom” (that is, in Christ), which Good News Translation translates In union with him. The words you too and the compound verb “build together with” show that the writer has in mind the readers’ being joined to all other Christian believers in the whole process of construction, growth, and eventual completion of a sacred temple, a place where God lives. So Good News Translation with all the others; New English Bible “with all the rest”; Translator’s New Testament “with us”; Barclay “as a part with all his other people.”

The present tense of the two verbs, grow (verse 21) and are being built (verse 22), depicts the action as progressing, with the final end not yet reached.

It may be appropriate to continue the figurative language related to a building, but in some languages it may be more meaningful to translate the central elements in verse 22 as “you, too, are being joined together with all of the others” or “… with all of the other believers.” The following phrase into a place may then be rendered as “so as to form a place” or “so as to be a place.”

And in languages where the passive expression you … are being built is difficult if not impossible to represent, it is possible to use the active form of the verb, with Christ as the agent (which is explicitly stated in verse 21). So verse 21 could begin, “In union with him, Christ is building you, too, together with all the others….”

A place where God lives translates “dwelling place of God.” The Greek noun (used also in Rev 18.2 and nowhere else in the New Testament) comes from a verb meaning “to dwell” (see 3.17) and means “a place where someone lives, a dwelling place.”

The final phrase in Greek, “in the spirit,” means “by means of the Spirit”; New English Bible translates “a spiritual dwelling for God.” Abbott takes the Greek preposition “in” here not just as means or instrument “but the medium by virtue of which God dwells in the Church.” (But “medium” seems to differ little, if any, from “means, instrument.”) Westcott takes “spirit” here to mean the human spirit, but few follow his lead. Translator’s New Testament takes the phrase with the verb, “are being built up … by the Spirit,” but this does not seem very likely. The Spirit is the manner of God’s dwelling in his house, the church, the body of Christ.

It may seem rather strange to speak of a place where God lives through his Spirit as though his Spirit is a substitute for the presence of God, and yet this is the precise reality of which the New Testament speaks. However, rather than speaking about “God living through his Spirit,” it may be more appropriate and even more accurate in some instances to translate “a place where the Spirit of God lives.”

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 infinitive “to get rid of,” with which the verse begins, goes syntactically with “you were taught” in verse 21. Most translations, like Good News Translation, begin a new sentence with verse 22. Get rid of: see the use of the verb in Colossians 3.8, and for your old self see the same expression in Colossians 3.9; it means the readers’ character, way of life, before becoming Christians. Here get rid of stands in contrast with put on in verse 24; the figure is that of a change of clothes.

A literal translation of get rid of your old self can be seriously misunderstood, even to the point of committing suicide. It may be necessary to abandon completely the underlying figure of speech in the statement get rid of your old self. But one can say “live no longer the way you used to.” One can sometimes introduce a figure of speech so as to make the meaning of verse 24 more significant by translating get rid of by a phrase which is normally used in a context involving getting rid of old clothing, or else the more general terms for “give up,” “put aside,” or “leave behind.”

Which made you live as you used to translates a clause, “according to the former way of life”; this clause comes between the infinitive “to get rid of” and the direct object “the old man,” and may be related to the object as follows: “Get rid of the old self which manifested itself in your former way of life” (see Revised Standard Version “your old nature which belongs to your former manner of life”). The Greek noun “manner of life” is related to the verb translated lived in 2.3.

There may be some problems involved in finding an appropriate reference for the pronoun which, since a complete restructuring of the first clause of verse 22 may require some change in the second clause. It is always possible to introduce a completely new statement, for example, “it was because of that old way of life that you lived as you did” or “… did the things that you did” or “… behaved as you did.”

Destroyed translates a verb meaning “to corrupt” (see its use in 1 Cor 3.17). Some translations try to keep the image of the Greek by using an expression such as “was rotting away.”

Desires translates the same word used in 2.3; and deceitful characterizes those desires as misleading and corrupting those who yield to them.

Because of the necessary changes in the first part of verse 22, it may be difficult to render the second part without some considerable restructuring. In fact, it may be best to translate the old self that was being destroyed by its deceitful desires as “the old way in which you lived was destroying you by causing you to have desires which were deceitful” or “… desires which led you astray.”

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 Greek text of verse 31 is composed entirely of the quotation of Genesis 2.24; there are no introductory words. Good News Translation, for clarity, has added As the scripture says (see also New English Bible, Translator’s New Testament). Since in so many languages one cannot speak of the Scriptures “saying something,” one may need to change As the scripture says to “As one can read in the writings” or “As one can read in the Holy Writings.”

The phrase which begins the quotation, For this reason, differs in the Greek text here from the Septuagint of Genesis 2.24 but has the same meaning. In this context the phrase has no clear meaning and is used only because it is part of the text cited. As Robinson remarks, Genesis 2.24 is quoted to justify the statement of the writer of Ephesians that a man who loves his wife loves himself. Barth says that “for this reason” introduces the rest of the quotation from Genesis 2.24, because the relation of Christ to the church is the fulfillment of what Genesis 2.24 says about a man becoming one flesh with his wife. This seems quite fanciful.

Because of the fact that the phrase For this reason does not point specifically to some previous statement in the text of Ephesians, it may be more satisfactory to use a somewhat more general transitional phrase or word, for example, “accordingly” or “so.”

The compound verb translated unite occurs elsewhere in the New Testament only in Mark 10.7 (where Gen 2.24 is also quoted; in the quotation in Matt 19.5 the simple form of “unite” is used; it is also used in 1 Cor 6.16, 17, where Paul also quotes from Gen 2.24). The word has a definite sexual dimension, alluding to the sexual union of husband and wife; in 1 Corinthians 6.16 Paul uses the simple form of the verb in the same sense of a man having intercourse with a prostitute.

In translating the statement a man will leave his father and mother one must avoid the implication of “desert” or “abandon.” Will leave his father and mother can often be best rendered as “will leave the home of his father and mother.” Or else in some languages it may be necessary to say “For this reason a man’s primary relationship (or, responsibility) is no longer with his father and mother, but with his wife. When he marries, he and his wife become one.”

Good News Translation the two will become one translates the Greek “the two will become one flesh” (see Revised Standard Version). It may be impossible to translate the two will become one, especially if the predicate numeral “one” must show plural agreement with the subject. Therefore it may be necessary to translate this by “the two will become like one person.”

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 word of exhortation concludes the section and calls the readers back to verse 1, I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles. Then introduces the logical consequence of the boldness and confidence expressed in the preceding verse: the readers should not lose them because of the writer’s suffering on their behalf.

There are two exegetical problems in this verse: the main verb in Greek “to ask” can mean (1) “I pray” or (2) “I request”; and the lack of an explicit subject for “(not to) become discouraged” makes it possible to take it to be (a) “for you not to be discouraged” or (b) “for me not to be discouraged.” Opinions vary:

1a “I pray to God that you not be discouraged”: Barth; Barclay
2a “I ask you not to be discouraged”: Westcott, Salmond, Abbott, Robinson, Murray, Caragounis, Beare; Good News Translation, Revised Standard Version, and most others
1b “I pray to God that I will not become discouraged”: Dodd; Goodspeed, Revised Standard Version margin

As the chart shows, the vast majority understand it as does Good News Translation. The verb “to ask” is used also in 3.20 (of prayer to God; see also Col 1.9).

The verb translated “(not) to be discouraged” is used also in Galatians 6.9; 2 Corinthians 4.1, 16; Luke 18.2; 2 Thessalonians 3.13. And for the noun translated “suffering” see Colossians 1.24.

The statement I beg you is best represented in some languages as “I strongly urge you.” But in some cases the better equivalent is a request implied by some such word as “please,” for example, “Please do not be discouraged.”

Not to be discouraged may be expressed in a number of ways, often idiomatically, for example, “not to lose heart,” “not to give up,” “not to run away,” or “not to think that all is lost.”

There is a problem involved in the English use of because introducing a clause immediately following a negative statement, for this could be interpreted to mean “do not be discouraged because I’m suffering for you,” but rather be discouraged for some other reason. So it may be better to say “do not be discouraged that I’m suffering for you,” or else to begin a new sentence “… do not be discouraged that I’m suffering. It is all for your benefit.”

I am suffering for you can be rendered as “I am suffering for your benefit” or “what I am suffering is actually to help you” or “… will be of help to you.” Other renderings are “the troubles that I am going through for you” (Barclay) and “trials that I go through on your account.”

It is possible to take the Greek relative clause “which is your glory” to refer back to the readers’ lack of discouragement; but it is much more natural to take it to refer to the writer’s sufferings. The relative “which” is more than the simple relative; it has the element of reason in it, “because this is…” (so Abbott).

What is meant by “glory”? In all passages in which the word has appeared (1.6, 12, 14, 17, 18) it refers to God’s glory, as it does also in 3.16; and in 3.21 it is directed to God. As Caragounis points out, “the meaning of ‘glory’ has puzzled all interpreters.” Barth translates “your glorification,” which may be taken to mean progressive growth in Christian virtues and perfection, finally to be attained in the future life with God (so Caragounis: “will lead to your being glorified”). When used of people, the word may have the sense of “honor, prestige, reason for boasting”; so Translator’s New Testament “You should be proud of this”; Phillips “Indeed, you should be honoured” (Moffatt, Goodspeed, Twentieth Century New Testament, Biblia Dios Habla Hoy all have the idea of honor). Or the word may have the general sense of benefit, advantage; so Good News Translation, Bible en français courant; Die Bibel im heutigen Deutsch “It has happened for your benefit, and you should be proud of it.” Perhaps something like the meaning expressed in Colossians 1.27, “the hope of glory” (Good News Translation you will share in the glory of God), is intended here.

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 closely parallel with Colossians 3.5, where all three nouns are also used: sexual immorality, indecency, greed. The first Greek word (Revised Standard Version “fornication”) is defined by Arndt and Gingrich (A&G) as “every kind of unlawful sexual intercourse.” The second one, “impurity” (Revised Standard Version), is usually associated with sexual sins (see its use with “fornication” in Rom 1.24; 2 Cor 12.21; Gal 5.19; Col 3.5; 1 Thes 4.7). Perhaps it means “perversion.” It is strange that greed should be included in a list that has to do with sexual sins, but the usual meaning of the Greek word (see 4.19) is “covetousness, greed, desire,” and Lightfoot, Murray, and Barth take that to be the meaning here. C. F. D. Moule in his commentary on Colossians 3.5, defines it as “ruthless and aggressive self-seeking.” But Beare objects that here it must mean something like “adultery” or “sensual self-indulgence”; likewise Westcott: “sensual indulgement at the cost of others” (also Abbott and Salmond). Moffatt, New American Bible, Translator’s New Testament translate “lust”; Jerusalem Bible “promiscuity.” But most translations (Good News Translation, Revised Standard Version, and others) have the idea of greed, covetousness.

Sexual immorality must sometimes be defined in more or less concrete terms, for example, “having sexual intercourse with someone who is not one’s spouse.” The term indecency likewise refers to sexual sin, but it is a somewhat stronger term and may often be translated in an idiomatic manner, for example, “to live like a dog” or “to act like a rooster” or “to dirty one’s genitals.” Greed may be defined in this same type of context as “always desiring what others have” or “always wanting to take away from others what they have.”

Should even be mentioned: is this to be taken strictly in the sense that the subject should never arise, not even to condemn these sins? That would seem rather improbable, and the meaning more likely is that not even rumors about these kinds of sins in the Christian fellowship should ever circulate; their conduct should be so spotless that there would not be a chance that any rumor or gossip about sexual misconduct would ever get started. The expression may be satisfactorily rendered as “no one should ever have a reason to talk about any of you ever doing such things.”

In Greek the verse ends with “as is fitting among saints” (Revised Standard Version). Good News Translation places this first: Since you are God’s people, it is not right. But in many languages, of course, the proper place for this would be at the end of the verse: “This would not be right, since you are God’s children.” Jerusalem Bible “this would hardly become the saints!” New International Version “improper.” The meaning is that which is not morally appropriate or suitable.

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 .

Put on translates the same verb used in 4.24 (also in 5.14); it may be used of clothing (see its metaphorical use in Col 3.12) or, as here, of the various pieces of equipment for battle.

Verses 11 through 17 introduce a number of complex problems of translation because of the extended figures of speech and the fact that so many of these types of armor are no longer used in modern warfare. Furthermore, the Christian attitude against violence seems to make some of these references contradictory and highly unusual. It may therefore be very important to have some type of marginal note to explain something about the various pieces of armor and something of the intent in this extended series of figurative expressions.

Armor translates a Greek word found also in verse 13 and Luke 11.22, and nowhere else in the New Testament; it means the equipment and weapons worn and carried by a soldier as he went into battle. See a similar statement in Romans 13.12, and see the use of “weapon” in Romans 6.13; 2 Corinthians 10.4.

“The whole armor of God” (Revised Standard Version) means the armor he provides; so New English Bible “all the armour which God provides”; Good News Translation all the armor that God gives you. But some commentators (Beare, Barth) point out that “the breastplate of righteousness” (verse 14) and “the helmet of salvation” (verse 17) are, in Isaiah 59.17, worn by God himself as he fights his enemies, and so they prefer to understand “the armor of God” here as the armor that God himself wears. But this figure may prove difficult for the average reader with no knowledge of the Old Testament background of Yahweh as a warrior; “supplied (or, given) by God” seems preferable (so Abbott).

In some languages the closest equivalent of armor is “that which one wears for protection,” and this may be appropriate in verse 11, for example, “put on all that God gives you for protection.” Or else, “put on everything that God gives you for you to fight against evil.”

Stand up against: that is, successfully resist, withstand, oppose. The English expression stand up against suggests not only defensive but also offensive action. But in many languages there is no single expression which covers both areas of meaning. Therefore one must normally choose between “to withstand” in the sense of “to protect oneself against” and “to oppose” in the sense of “to fight back against.” The context would seem to point primarily to defensive action.

For Devil see 4.27, and the word translated evil tricks is used also in 4.14; here as there, instead of tricks, something like “schemes” or “plans” would be better; Jerusalem Bible appropriately uses a military term here, “the devil’s tactics.”

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 .

Verse 12 describes in detail the spiritual situation of the readers before they knew Christ. At that time takes up the “at one time” (Revised Standard Version) in verse 11.

(1) They were apart from Christ; that is, they had no knowledge of him nor did they even hope for the coming of Messiah, as did the Jews. A literal translation of you were apart from Christ might suggest mere physical separation. What is important here is to indicate that “you had no relationship with Christ,” expressed in some languages as “there was nothing which bound you to Christ.” And a literal translation of “without Christ” (Revised Standard Version) may leave the impression that the readers did not possess Christ, but someone else did. “You did not know Christ” or “You did not know who Christ was” would be better.

(2) The readers were also “alienated from (citizenship in) the community of Israel.” The Greek verb is used also in 4.18 and Colossians 1.21, and nowhere else in the New Testament. It is from an adjective meaning “stranger, foreigner” (see Matt 17.25-26; Heb 11.19). There is no implication that the condition was the breakup of an original union (as Revised Standard Version “alienated” might imply), nor does the writer assign anyone the responsibility for this estrangement; he simply states a fact. Good News Translation has expressed the meaning here by You were foreigners and did not belong to God’s chosen people, while Revised Standard Version says “(you were) alienated from the commonwealth of Israel.” The name “Israel” is the covenant name of the Jewish people. The statement You were foreigners is somewhat ambiguous and obscure, because everyone is a foreigner to someone or to some people. It may be better therefore to invert the statement in the second sentence of verse 12: “You did not belong to God’s chosen people and so were foreigners.”

(3) The readers were also “strangers to the covenants of promise” (Revised Standard Version; Good News Translation You had no part in the covenants, which were based on God’s promises to his people); this is closely related to the previous statement. The community of Israel was brought into being by the covenants that God made with the patriarchs (Abraham, Isaac, Jacob) and with the people of Israel at Mount Sinai. The word covenant carries the idea of “contract, agreement, pact,” and the Greek word for this is sunthēkē (the preposition sun “with” and a form derived from the verb tithēmi “to place, put down”). But the Greek Bible uses the noun diathēkē, which is more of a “testament” or “will” (see the play on the word in Heb 9.16-18) which represents the decision and will of one person. This better expresses the essential nature of the Hebrew word for “covenant” which is God’s decision that he communicated to his people and which imposed certain obligations on them. The biblical “covenant” was not the result of a bargaining session between God and Israel; it was completely God’s act, God’s decision. The Old Testament covenants were “of promise” (Revised Standard Version); that is, they were based on God’s promises to his people.

You had no part in the covenants may be expressed as “You were not included in the covenants that God made” or “You were not included in the way in which God bound himself to his people” or “… the way God and his people were bound together.” The whole statement may be rephrased as follows: “You had no part in the covenants (or, agreements) which God made with his people and which were based on his promises to them.”

The clause which were based on God’s promises to his people must be made a separate sentence in some languages, for example, “It was God’s promises to his people that bound him to them.”

(4) The readers had no hope and (5) were without God “in the world” (Revised Standard Version). The phrase “in the world” characterizes both conditions (Good News Translation you lived in this world; also Translator’s New Testament; New English Bible is good: “Your world was a world without hope and without God”). Hope probably has the broadest sense possible; it is doubtful that it is restricted to “hope in the Messiah,” as some think (see “without hope” also in 1 Thes 4.13). You lived … without hope may be expressed as “you lived without anything good to look forward to” or “you lived without being able to imagine that any good would come to you.” Without God here means that though pagans have their own gods they do not have the knowledge of and relation with the one true God, the God of Israel; there is no implication in the Greek word that God abandoned or rejected them. The Greek word atheos (from which English “atheist” comes) appears nowhere else in the Greek Bible; the translation “atheist” would be wrong, since the English word means one who denies the existence of God.

You lived … without God may be expressed as “you lived without knowing God” or “… without being related to God.” It would be wrong to translate in such a way as to suggest that people could live without any reference whatsoever to God, since obviously God is described as creator and sustainer of all life.

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 .