inclusive vs. exclusive pronoun (Eph. 3:20)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the inclusive form (including the addressee).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (Ephesians 3:20)

Following are a number of back-translations of Ephesians 3:20:

  • Uma: “The power of God that works in our lives is very great. With that power he can do still more than all that we ask, he can do still more than all that we think.” (Source: Uma Back Translation)
  • Yakan: “Let us (incl.) praise God for because of his power that he sent/caused-to-be-here in our (incl.) livers, he can do much more than all that we (dual) can ask or even think of.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Let us praise God, because by means of His great power which He has caused to live here in us, He can do great things for He can do greater things than anything we (incl.) can think or ask for.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “May God who is all powerful be praised. Because he is able to do far more than even anything we request and even moreover what we think-about because-of the power of his Spirit who is present working in us.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore, (it’s) necessary (that), we truly praise this God, he who can do more-sufficiently and exceedingly-more than all we ask of him, or even than (what) we are thinking, according to this supernatural-power of his that we are experiencing in our lives.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “God has supreme power because he can do what he is asked. Not only what word lands on our hearts which we ask him to do, rather much more will he do than we ask. And now the power of God is what strengthens us now.” (Source: Tenango Otomi Back Translation)

power / might (of God) (Japanese honorifics)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-chikara (御力) or “power (of God)” in the referenced verses.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

he who, whoever

The Greek that is typically translated with a generic expressions such as “he who,” “whoever,” or “if anyone” in English is translated with the plural form (“they”) in Daga. “A literal translation of these conveys the idea that one specific unnamed individual is being discussed. Thus, for instance, in John 5:24 ‘he who hears my word and believes in him who sent me has eternal life’ meant in Daga that there was one fortunate individual to whom it applied.”

See also love your neighbor as yourself.

Translation commentary on Ephesians 3:20 – 3:21

The prayer ends with this doxology. Good News Translation attempts to keep the whole in a single sentence by translating To him who … or even think of: to God; the Greek text has only “to him who is able … to him” (see Revised Standard Version).

The subject of the sentence is the glory (verse 21), which is directed to God in the prayer, worship, and praise of redeemed mankind. God, to whom the glory is given, is described as one who is able to do so much more than we can ever ask for, or even think of. The verb translated ask for is the same one used in 3.13, and think of translates the verb used also in 3.4; so much more translates a compound adverb “exceeding abundantly above” (King James Version; see its use also in 1 Thes 3.10; 5.13).

The complex grammatical relationship expressed in verses 20 and 21 may require considerable restructuring in some languages. For example, it may be necessary to begin this doxology as “we should give glory to God who by means of his power…” or “we should praise God who by means of his power….” It may then be necessary to break up this rather extended sentence into two or three parts.

By means of his power working in us: see similar language in 1.19; power translates dunamis (see 1.19, 21; 3.7, 16) and working translates the Greek verb energeō (see 1.11, 19; 2.2).

The clause who by means of his power working in us is able to do so much more than we can ever ask for, or even think of may also require some extensive restructuring, for example, “he is able to do so much more than we can ever think of asking for or even imagine, and he does this because of the way his power works in us” or “… what his power causes us to do” or “… what his power is able to help us to do.”

In this passage glory means the expressions of praise and honor which are offered to God by the worshiping community.

In the church and in Christ Jesus: both the church and Christ Jesus are spoken of as the “place” where this tribute of praise and honor is paid. Although formally the same, the preposition “in” must mean two different things, since the church is a group of people, or an institution, while Christ Jesus is a person. Robinson explains the parallelism between the two: “glory in the Body alike and in the Head.” Translator’s New Testament translates “glory in the church, through our union with Christ Jesus”; Goodspeed has “through the church and through Christ Jesus.”

Verse 21 may be restructured in a form somewhat parallel to what is required in some languages for verse 20, for example, “we who are in the church and who are in union with Christ Jesus should always praise God forever and ever.”

The final words, for all time, forever and ever, translate a very full and redundant phrase, “for all the generations of the age of the ages”; for “generations” see 3.5, and for “age” see 3.9, 11. See similar language in Colossians 1.26.

Before translating verses 20 and 21, translators should consider what a normal formula for a doxology would be in their language. Very often doxologies used in church worship services are based on biblical ones and may or may not be similar to normal benedictions and blessings in the language (and therefore may or may not be well understood by the people). Some languages have to start off with verse 21, using a phrase such as, “May glory (great honor) come to God…,” or they may be able to keep the order that is in the text by putting a phrase at the beginning of verse 20 such as “May it be….”

In English (and in Greek) God is not mentioned until verse 21, and in verse 20 it simply says to him. In many languages this is not possible and it would be important to name God in verse 20.

It may also be necessary in many languages to make the attributes of God that are given in verse 20 declarative sentences. Thus, “God is able to do so much more than we can ever ask for or even think of, because of his power working in us. To him be the glory….”

In a context such as this in verse 21 where glory is being directed to God, translators may have to use the expression such as “great honor,” “great power,” or “great authority.”

Amen translates the Greek amēn, which represents the Hebrew word meaning “so be it” or “yes, it is so,” the response given by the worshiping congregation to the petition or praise being offered to God.

In many Christian congregations the term Amen has already been borrowed, and in such a context as this it can be used, although many people understand Amen as being merely a sign for the end of a prayer. For a number of languages the more appropriate equivalent of Amen is “we agree.”

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 .

SIL Translator’s Notes on Ephesians 3:20

3:20a

Now: The Greek word that the Berean Standard Bible translates as Now simply connects 3:20 to the preceding verses. It is not a time word. Some of the more modern English versions do not translate it.

to Him: The pronoun Him refers to God. Even though Paul did not mention God by name, you may want to say “God” explicitly in your translation. For example:

Glory belongs to God (God’s Word)

3:20b

who is able to do so much more: The Greek word that the Berean Standard Bible translated as so much more literally means “super-abundantly above.” So, the clause who is able to do so much more means that God has power to do much, much more than we can ever ask of him.

Here are some other ways to translate this clause:

who can do far more
-or-
He has power to do immeasurably more

3:20c

than all we ask or imagine: Paul is saying that God is able to do infinitely more than he or the Ephesians could ask or think to ask.

Here are some other ways to translate this clause:

than we could possibly think of to ask
-or-
than is even possible to request or even think of

General Comment on 3:20

Commentators are divided over whether Paul was referring to his requests in 3:16–19 or to requests in general.

Translations leave the reference here ambiguous and it is recommended that you translate this verse the same way.

3:20d

according to His power that is at work within us: God does more than people can ask or think. He does this according to or by the power of his Holy Spirit who works in the hearts of his people.

In some languages it may not be possible to say that God’s power “works” in us. You may have to say that God’s power “acts” or “moves” in us. Use whichever verb goes with power. Or you may have to say that God is working powerfully/mightily in us.

Here are some other ways to translate this clause:

Now all glory to God, who is able, through his mighty power at work within us, to accomplish infinitely more than we might ask or think. (New Living Translation (2004))
-or-
To him who by means of his power working in us is able to do so much more than we can ever ask for, or even think of: (Good News Translation)

General Comment on 3:20a–d

It may be more natural in your language to change the order of 3:20a–d. For example:

20a Glory belongs to God, 20d whose power is at work in us. 20b–c By this power he can do infinitely more than we can ask or imagine (God’s Word)

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Commentaire sur la traduction de la lettre aux Éphésiens 3.20-21

Ici se termine la prière de Paul, commencée au verset 14, ainsi que toute la première partie de la lettre qui donne un exposé des différentes doctrines ou enseignements. Paul clôt cette section par une expression de louange, une doxologie, qui met l’accent sur la gloire du Seigneur. La plupart des versions maintiennent une seule phrase pour les deux versets. Dans Éph. 3.20, Paul s’adresse à Dieu et le décrit et dans Éph. 3.21, il exprime la louange proprement dit : «  Dieu agit en nous avec puissance. Et quand nous lui demandons quelque chose, il peut faire beaucoup plus ! Oui, sa puissance dépasse tout ce qu’on peut imaginer ! A lui la gloire, dans l’Église et par le Christ Jésus, dans tous les temps et pour toujours ! Amen ». Si nécessaire, la proposition complexe qui se trouve en grec peut être divisée en des courtes phrases séparées et indépendantes.

Le grec est littéralement « ceci dit, à celui pouvant au-delà de tout, faire infiniment ce que nous demandons ou pensons, selon la puissance de celui qui agit en nous ». Comme certains poèmes en hébreu, ce verset est basé sur une « inclusion » ou « enveloppe ». Deux mots venant de la même racine, δύναμις dunamis, peut et puissance, se trouvent au début et à la fin du verset.

A celui qui peut : ni la Traduction œcuménique de la Bible ni la Bible en français courant ne traduisent la conjonction δέ de, qui se trouve en grec. On pourrait le rendre par « Maintenant à celui qui… » ou « Ceci dit, à celui qui… » Paul utilise la même formule à la fin de sa lettre aux Romains (Éph. 16.25). Paul ne nomme pas Dieu, mais en le décrivant ainsi, il ajoute une note de solennité à cette prière. Si, dans la langue cible, l’identité de celui n’est pas clair, on pourra suivre les versions comme la Bible en français courant qui rend ceci explicite : « A Dieu qui a le pouvoir… »

qui peut : la Bible en français courant a mis « qui a le pouvoir ».

par sa puissance qui agit en nous : la Traduction œcuménique de la Bible place cette proposition au milieu de la phrase, alors qu’elle vient à la fin en grec. Le grec a plutôt « selon la puissance agissant en nous ».

puissance traduit le même mot grec déjà rencontré à plusieurs reprises : voir Éph. 1.19 ; Éph. 3.7, Éph. 3.16. On pourra parler de « pouvoir » ou de « force ».

agit : on pourra aussi dire « qui travaille en nous ». Voir Éph. 1.11, Éph. 1.19 ; Éph. 2.2.

faire au-delà, infiniment au-delà de est littéralement « au-delà de tout faire infiniment ». En grec Paul utilise deux expressions différentes pour mettre l’accent sur le fait que Dieu fait infiniment au-delà de ce que nous pouvons demander ou penser. La Traduction œcuménique de la Bible ainsi que la Bible de Jérusalem maintiennent la répétition d’idées, tandis que plusieurs versions réduisent à une seule expression : « faire infiniment au-delà de tout ce que nous demandons ou pensons » (Nouvelle Bible Segond). L’adverbe composé traduit par infiniment au-delà se trouve également en 1 Thess 3.10 ; 5.13. La Traduction œcuménique de la Bible omet « tout », mais il vaut mieux le retenir, comme dans la majorité des versions.

Paul déclare que Dieu peut surpasser aisément ce que nous pouvons demander et imaginer. Il s’agit des sujets de prière que Paul et les lecteurs ont adressés à Dieu, aussi bien que des prières non formulées qui sont restées dans leur imagination. demander sous-entend donc demander dans la prière. imaginer rend le verbe grec « penser », un verbe qui pourra être utilisé ici.

A lui la gloire dans l’Église et en Jésus Christ : encore une fois le nom de Dieu n’est pas mentionné en grec, mais les traducteurs sont libres de rendre ceci explicite si nécessaire : « A Dieu la gloire… »

la gloire est le même terme rencontré ailleurs : Éph. 1.6, Éph. 1.12, Éph. 1.14, Éph. 1.17, Éph. 1.18 ; Éph. 3.13, Éph. 3.16, Éph. 3.21. C’est un terme dont le contenu est riche et varié et ne peut donc pas être rendu partout de la même manière. A lui la gloire est une manière de dire « il mérite notre louange ». Il s’agit presque d’un appel : « Louons-le » ou « Qu’il soit glorifié », c’est-à-dire, « honoré » ou « adoré ».

dans l’Église et en Jésus Christ : en grec il s’agit de la même préposition (ἐν en) rendue ici par dans et en. Cette préposition veut dire aussi « par ». Il est ainsi possible de traduire les deux de différentes façons ici. Ainsi Dieu peut être loué dans la communauté chrétienne, c’est-à-dire, dans l’Église et « par » ou « à cause de Jésus-Christ ». La Bible en français courant et la Parole de Vie disent ainsi : « dans l’Église et par Jésus-Christ ». Il est aussi possible de rendre explicite ces expressions, en disant, par exemple, « Nous qui faisons partie de l’Église et qui sommes en union avec Jésus Christ, nous devrons louer Dieu ». Mais de telles reformulations, en allongeant les phrases, enlèvent en quelque sorte le ton solennel de ces propos de Paul.

Pour l’Église, voir Éph. 1.2.

Jésus Christ est en grec « Christ Jésus » comme dans la Bible de Jérusalem et la Parole de Vie.

toutes les générations, aux siècles des siècles représente une tournure grecque dont le sens est assez clair. La Parole de Vie la rend par « dans tous les temps et pour toujours ». La Nouvelle Bible Segond, comme la Traduction œcuménique de la Bible, préfère une traduction plus formelle avec « dans toutes les générations, à tout jamais ». Le mot rendu par générations se trouve dans Éph. 3.5, et le mot traduit par siècles, dans Éph. 3.9 et Éph. 3.11, où il est rendu par « depuis toujours » ou « éternel ». Sans doute, les traducteurs trouveront une tournure dans leur langue qui exprimera le sens de l’éternité, aussi bien dans le passé que dans l’avenir. Un langage semblable se trouve dans Col 1.26.

Amen : ceci est le calque du mot grec αμὴν amên, lui-même une représentation de l’exclamation hébraïque, אָמֵן ʾâmén basé sur le verbe « supporter » ou « confirmer ». C’est le cri par lequel le peuple exprime son accord complet avec ce qui vient d’être dit. Voir, par exemple, Deut 27.15ss. et Néh 5.13. C’est dans ce sens de « confirmation » que Paul l’emploie ici. Dans beaucoup de langues, le mot amen a été emprunté. Souvent il sert seulement à marquer la fin d’une prière. Les traducteurs peuvent décider si la forme utilisée dans leur langue convient ici. Si le mot n’existe pas, on pourra dire « que ce soit ainsi » ou « que cela se passe vraiment ! »

Pour terminer, le modèle suivant provenant d’une langue africaine (yoruba) peut être utile :
La gloire soit à celui qui peut faire plus que tout ce que nous demandons ou tout ce que nous avons dans le cœur, selon sa force qui agit en nous.
Que cette gloire soit à lui dans la communauté et dans le Christ Jésus, de tous les temps et à jamais. Amen.

Source: Zogbo, Lynell. La lettre aux Éphésiens – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2011.