Ephesians — Editorial Guide
Authoritative source record: Saints Translation: Ephesians [V2]. The source text, translation rows, textual observations, reception register, and collation record are preserved verbatim below.
SAINTS TRANSLATION Ephesians V2 • Working translation draft • Sep 13, 2026 Complete working translation draft, V1, Sep 8, 2026. All 155 source verses were directly read in Greek and independently translated. Selected verified patristic reception is distinguished from translation. Independent specialist review remains outstanding. 6 chapters • 155 translation rows Reader’s guide The three columns identify the verse, give its literal-smooth English translation from the declared Greek, and distinguish textual observations from attributed reception. Six chapters, 155 source verses and translation rows, counts 23/22/21/32/33/24. All source labels are present in order. In Ephesus at 1:1 retains the edition’s actual square brackets. The five Hebrew/Greek comparison classifications do not apply to this single Greek-source book. Source basis and review scope SBLGNT Greek running main text, Michael W. Holmes, ed. (2010), official Faithlife electronic file. Chapter 1 Greeting Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 1:1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are [in Ephesus] and faithful in Christ Jesus: Text: The edition actually brackets “in Ephesus”; these are source brackets, not supplied English. “Through the will” qualifies Paul’s apostleship; saints and faithful describe the recipients. Reception: R01. 1:2 grace to you and peace from God our Father and the Lord Jesus Christ. Text: Grace and peace come jointly from God our Father and the Lord Jesus Christ. The possessive “our” belongs to Father, while “you” is plural. Reception: R01. Blessing in Christ Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 1:3 Blessed be the God and Father of our Lord Jesus Christ, who blessed us with every spiritual blessing in the heavenly places in Christ, Text: The blessing sentence repeats the blessing word-family and locates every spiritual blessing in Christ. “Heavenly places” renders the substantival plural, not a newly identified location. Reception: R02. 1:4 just as He chose us in Him before the foundation of the world, so that we should be holy and without blemish before Him in love, Text: The choice is in Christ before the world’s foundation, with holiness as its stated purpose. “In love” can attach to blamelessness here or predestination in 1:5; the verse boundary does not decide. Reception: R02. 1:5 having predestined us for adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, Text: Predestination leads to adoption as sons through Jesus Christ. The filial inheritance image and the Father’s good pleasure remain explicit, without inserting a later theological system. Reception: R02. 1:6 to the praise of the glory of His grace, with which He favored us in the Beloved. Text: The grace word-family links grace and “favored.” “The Beloved” is the substantive designation in the source; the translation does not replace it with an explanatory name. Reception: R02. 1:7 In Him we have redemption through His blood, the forgiveness of transgressions, according to the riches of His grace, Text: Redemption is through His blood and is further described as forgiveness of transgressions. Both the means and the explanatory phrase must remain, measured by the riches of grace. Reception: R03. 1:8 which He made to abound toward us in all wisdom and understanding, Text: The relative clause continues the grace of 1:7: He caused it to abound toward us. “In all wisdom and understanding” can be read with this abundance or the ensuing disclosure. Reception: R03. 1:9 having made known to us the mystery of His will, according to His good pleasure which He purposed in Him, Text: “Having made known” continues God’s action, and the mystery is His disclosed purpose, not a secret technique. “In Him” is retained without substituting an explanatory proper noun. Reception: R03. 1:10 for an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth. In Him, Text: Oikonomia denotes administration or ordered arrangement. Anakephalaiōsasthai is rendered “to sum up”; heaven and earth are both included. The final “In Him” deliberately continues into 1:11. Reception: R03. 1:11 in whom we also were allotted an inheritance, having been predestined according to the purpose of the One who works all things according to the counsel of His will, Text: “Were allotted an inheritance” is one analysis of eklērōthēmen; being appointed as God’s own portion is another. The passive allotment is qualified by prior purpose, not presented as accident. Reception: R04. 1:12 so that we who had hoped beforehand in Christ should be to the praise of His glory. Text: The purpose clause joins praise of His glory with “we who had hoped beforehand.” Its contrast with “you also” in 1:13 is retained without inserting ethnic identities into the sentence. Reception: R04. 1:13 In Him you also, having heard the word of truth, the gospel of your salvation, and having believed in Him, were sealed with the promised Holy Spirit, Text: Hearing and believing lead into the passive “were sealed.” The promised Holy Spirit supplies the seal; the phrase “gospel of your salvation” explains the word of truth. Reception: R04. 1:14 who is the pledge of our inheritance, toward the redemption of the possession, to the praise of His glory. Text: Arrabōn is a pledge or guaranteeing first payment. “Redemption of the possession” remains concise; whether this stresses God’s acquired people or possession of the inheritance requires interpretation. Reception: R04. Prayer for knowledge and hope Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 1:15 For this reason I too, having heard of your faith in the Lord Jesus and your love toward all the saints, Text: The selected text includes agapēn, “love,” toward all the saints. The opening quotation in the consulted English Homily 3 omits that noun, although its exposition discusses love; its quotation does not replace G. Reception: R05. 1:16 do not cease giving thanks for you, making mention of you in my prayers, Text: The negative “do not cease” governs thanksgiving, with mention in prayers continuing it. Paul’s prayer is for the recipients, not a claim that they have already attained the knowledge requested next. Reception: R05. 1:17 so that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation in the knowledge of Him, Text: “A spirit of wisdom and revelation” permits discussion of the Holy Spirit’s gift and the resulting disposition. Lower-case spirit leaves that identification open; the prayer still explicitly seeks knowledge of Him. Reception: R05. 1:18 with the eyes of your heart enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance among the saints, Text: The eyes belong to the heart, and enlightenment serves knowledge of hope and inheritance. This is inward perception imagery, not a description of bodily sight or a new revelation’s contents. Reception: R05. 1:19 and what is the surpassing greatness of His power toward us who believe, according to the working of the might of His strength, Text: The accumulation of power, working, might and strength intensifies the prayer. Its stated direction is toward “us who believe,” connecting the recipients’ hope with God’s action in Christ. Reception: R05. 1:20 which He exercised in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, Text: God raises and seats Christ; the two divine actions share their subject. The right-hand position and heavenly setting remain explicit, with the following verse spelling out His exaltation. Reception: R05. 1:21 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. Text: The series of rule, authority, power and dominion is followed by every named name. The scope covers both this age and the coming one, without assigning each title a fixed angelic rank. Reception: R05. 1:22 And He subjected all things under His feet and gave Him as head over all things to the Church, Text: Subjection under His feet is followed by His being given as head over all things to the Church. The wording distinguishes the cosmic scope from the Church receiving the head. Reception: R05. 1:23 which is His body, the fullness of the One who fills all things in all. Text: The Church is His body and fullness. “Fills” takes plēroumenou in a middle, active sense; the possible passive nuance and the precise fullness relation remain specialist questions. Reception: R05. Chapter 2 Made alive by grace Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 2:1 And you, being dead in your transgressions and sins, Text: “And you” opens an interrupted construction. The main making-alive verb arrives at 2:5 with “us”; the translation preserves that movement rather than supplying a separate main verb here. Reception: R06. 2:2 in which you once walked according to the age of this world, according to the ruler of the authority of the air, of the spirit now working in the sons of disobedience— Text: “Walked” marks former conduct. The layered ruler/authority/air/spirit wording remains visible; the source does not insert the personal name Satan here, though later reception identifies the ruler that way. Reception: R06. 2:3 among whom we too all once lived in the desires of our flesh, doing the wishes of the flesh and of our thoughts, and we were by nature children of wrath, like the rest. Text: “We too all” includes the writer in the former condition. Flesh and thoughts are both named; “by nature children of wrath” is not replaced with an interpretation of inherited guilt or habit. Reception: R06. 2:4 But God, being rich in mercy, because of His great love with which He loved us, Text: “But God” turns the interrupted description toward its subject and main verb. Rich mercy and great love are the stated grounds, and the source repeats love in noun and verb. Reception: R06. 2:5 even when we were dead in transgressions, made us alive together with Christ—by grace you have been saved— Text: God makes “us” alive together with Christ even while dead in transgressions. The parenthesis addresses “you” and uses a completed-saving construction: “you have been saved.” Reception: R06. 2:6 and raised us together and seated us together in the heavenly places in Christ Jesus, Text: The two further verbs retain the “together” compounds: raised together and seated together. Their setting is in Christ Jesus; the sentence does not narrate the readers’ physical departure from earth. Reception: R06. 2:7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. Text: The purpose reaches into the coming ages. Grace’s surpassing riches are shown in kindness toward us in Christ Jesus, retaining both the beneficiaries and the mediating relation. Reception: R06. 2:8 For by grace you have been saved through faith, and this is not from you; it is the gift of God, Text: “This” is neuter while grace and faith are feminine. It can refer to the saving event as a whole; the translation does not restrict God’s gift to one preceding noun. Reception: R07, R33. 2:9 not from works, so that no one may boast. Text: “Not from works” continues the preceding account of salvation and excludes boasting. It is read together with 2:10, which positively identifies good works as the purpose of creation in Christ. Reception: R07, R33. 2:10 For we are His workmanship, created in Christ Jesus for good works which God prepared beforehand, so that we should walk in them. Text: God’s workmanship and creation in Christ lead to good works. The verse retains both God’s preparation beforehand and believers’ walking in those works, not a choice between the two actions. Reception: R07, R33. Both made one Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 2:11 Therefore remember that once you, the Gentiles in the flesh, called “uncircumcision” by what is called “circumcision,” made by hands in the flesh— Text: The repeated “called” marks the labels uncircumcision and circumcision as human designations. “Made by hands in the flesh” qualifies circumcision without adding a judgment about every Israelite. Reception: R08. 2:12 that at that time you were without Christ, alienated from the commonwealth of Israel and strangers to the covenants of the promise, having no hope and without God in the world. Text: Politeia can concern citizenship or the commonwealth. Israel, the covenants of promise, hope and God are separately named in the former exclusion; none is compressed into a general word for religion. Reception: R08. 2:13 But now in Christ Jesus, you who once were far away have become near by the blood of Christ. Text: The contrast is “once” and “now”: those far away have become near. The means is Christ’s blood, retaining the specific wording rather than substituting the law or ethnic assimilation. Reception: R08. 2:14 For He Himself is our peace, who made both one and broke down the dividing wall of the barrier, the hostility, in His flesh, Text: Christ Himself is peace and makes both one. “The hostility” explains the wall image; “in His flesh” can attach to breaking down or to the abolition clause in 2:15. Reception: R08. 2:15 having abolished the law of commandments in decrees, so that He might create the two in Himself into one new human being, making peace, Text: Katargeō is rendered “abolished,” made inoperative. The law is not narrowed by adding “ceremonial.” The two are created into one new human being, preserving the corporate singular. Reception: R08. Text: NA28 reads αὐτῷ (SBLGNT ἑαυτῷ); the rendering above follows SBLGNT, and NA28 would read "in Him" (though αὐτῷ can carry the reflexive sense).R08 2:16 and might reconcile both in one body to God through the cross, having killed the hostility by it. Text: Both are reconciled in one body to God through the cross. “By it” takes en autō with the cross; “in Him,” referring to Christ, is another grammatical possibility. Reception: R08. 2:17 And He came and proclaimed peace to you who were far away, and peace to those who were near, Text: The proclamation repeats peace for the far and for the near. The repetition is meaningful within the reconciliation argument and is not reduced to a single unspecified audience. Reception: R09. 2:18 because through Him we both have access in one Spirit to the Father. Text: The two groups share access through Him, in one Spirit, to the Father. The three relations and the shared “both” remain distinct rather than being flattened into a general approach to God. Reception: R09. 2:19 So then you are no longer strangers and resident foreigners, but you are fellow citizens with the saints and members of God’s household, Text: The status changes from strangers and resident foreigners to fellow citizens and members of God’s household. Civic and household images are both preserved before the building image develops. Reception: R09. 2:20 having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, Text: Apostles and prophets form the named foundation, with Christ Jesus Himself as cornerstone. The verse does not enumerate the prophets or replace them with an explanatory historical group. Reception: R09. 2:21 in whom the whole building, fitted together, grows into a holy sanctuary in the Lord, Text: “The whole building” takes pasa oikodomē collectively; “every building” is another analysis of the articleless phrase. The structure grows into a holy sanctuary, preserving naos rather than a generic meeting room. Reception: R09. 2:22 in whom you also are being built together into a dwelling place of God in the Spirit. Text: The recipients themselves are being built together. The present passive and shared-building compound identify an ongoing corporate dwelling of God in the Spirit, not merely isolated individual dwellings. Reception: R09. Chapter 3 The mystery made known Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 3:1 For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— Text: “For this reason I, Paul” begins an interruption. The ministry account in 3:2–13 precedes the resumed prayer in 3:14; “prisoner of Christ Jesus” is retained as the writer’s own description. Reception: R10. 3:2 if indeed you have heard of the stewardship of God’s grace that was given to me for you: Text: Oikonomia is entrusted stewardship here. The grace was given to Paul for the recipients; the two directional phrases should not be collapsed into grace possessed for his own advantage. Reception: R10. 3:3 the mystery was made known to me by revelation, as I wrote briefly before. Text: The mystery was made known by revelation. “As I wrote briefly before” remains an internal reference whose precise literary reach is not settled by naming a lost letter. Reception: R10. Text: NA28 opens the verse with [ὅτι] in brackets (SBLGNT omits); the rendering above follows SBLGNT, and NA28 would subordinate the clause to 3:2, "that by revelation the mystery was made known to me".R10 3:4 By reading this you can perceive my understanding in the mystery of Christ, Text: Reading enables the recipients to perceive the writer’s understanding of Christ’s mystery. The wording ties understanding to the communication just mentioned rather than to privileged unrecorded instruction. Reception: R10. 3:5 which in other generations was not made known to the sons of human beings as it has now been revealed to His holy apostles and prophets in the Spirit: Text: The contrast is other generations and “now,” with “as” qualifying the comparison. Revelation is to His holy apostles and prophets in the Spirit; the text does not say that no earlier hint existed. Reception: R10. 3:6 that the Gentiles are fellow heirs and fellow members of the body and fellow partakers of the promise in Christ Jesus through the gospel, Text: Three “fellow-” compounds express shared inheritance, membership in the body and participation in the promise. All three are retained, together with Christ Jesus and the gospel as the stated means. Reception: R10. 3:7 of which I became a servant according to the gift of God’s grace given to me according to the working of His power. Text: The writer became a servant of the gospel through the gift of grace and working of divine power. Diakonos identifies service here without assigning a later formal clerical rank. Reception: R10. 3:8 To me, the very least of all saints, this grace was given: to proclaim to the nations the untraceable riches of Christ, Text: “The very least” conveys an unusual intensified comparative of least. “Untraceable” preserves the image of riches beyond tracking, while the grace equips proclamation to the nations. Reception: R11. 3:9 and to enlighten everyone as to the administration of the mystery hidden from the ages in God, who created all things, Text: G reads administration, not fellowship, and ends the creator clause without “through Jesus Christ.” The consulted English Homily 7 later quotes that expansion; its wording is reception evidence, not G’s main text. Reception: R11. 3:10 so that now, through the Church, the richly varied wisdom of God might be made known to the rulers and authorities in the heavenly places, Text: The Church is the means by which God’s richly varied wisdom is made known to heavenly rulers and authorities. The verse does not say that those powers teach the Church the mystery. Reception: R11. 3:11 according to the purpose of the ages which He accomplished in Christ Jesus our Lord, Text: The “purpose of the ages” is accomplished in Christ Jesus our Lord. Retaining purpose and accomplishment keeps the sentence’s relation between divine intention and its realization visible. Reception: R11. 3:12 in whom we have boldness and access with confidence through faith in Him. Text: The source is literally “through the faith of Him.” “Faith in Him” takes the genitive objectively; His faithfulness remains a possible alternative. Boldness, access and confidence are all retained. Reception: R11. 3:13 Therefore I ask you not to lose heart at my afflictions for you, which are your glory. Text: “You” is supplied as the understood subject of not losing heart. Another possible construction makes Paul ask not to lose heart himself; the afflictions are expressly for the recipients and their glory. Reception: R11. Prayer for strength and fullness Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 3:14 For this reason I bend my knees before the Father, Text: The prayer resumes the “for this reason” of 3:1. G has simply “the Father,” without the expanded phrase “of our Lord Jesus Christ” in this verse. Reception: R12. 3:15 from whom every family in the heavens and on earth is named, Text: “Every family” renders pasa patria and preserves its word relation to Father. “The whole family” is another collective reading; the verse does not name the heavenly family’s members. Reception: R12. 3:16 so that according to the riches of His glory He may grant you to be strengthened with power through His Spirit in the inner human being, Text: The prayer seeks strengthening with power through His Spirit in the inner human being. God’s glorious riches measure the gift; the contrast does not declare the bodily human being evil. Reception: R12. 3:17 so that Christ may dwell through faith in your hearts, being rooted and founded in love, Text: Christ’s dwelling is through faith in the recipients’ hearts. “Rooted and founded” describes them, combining plant and building imagery; attachment of “in love” remains a punctuation question. Reception: R12. 3:18 so that with all the saints you may have strength to grasp what is the breadth and length and height and depth, Text: Breadth, length, height and depth stand without an expressed object. Love in 3:19 supplies relevant context, but neither a physical cross nor a cosmic diagram is inserted into the translation. Reception: R12. 3:19 and to know the love of Christ which surpasses knowledge, so that you may be filled unto all the fullness of God. Text: Knowing Christ’s love is juxtaposed with its surpassing knowledge. Being filled unto God’s fullness is the purpose; the paradox is not resolved by weakening either knowing or surpassing. Reception: R12. 3:20 Now to the One who is able to do beyond all things, far more abundantly than we ask or think, according to the power working in us, Text: The doxology intensifies divine ability beyond what is asked or conceived. The power is already at work in “us,” linking praise with the preceding prayer for inward strengthening. Reception: R12. 3:21 to Him be glory in the Church and in Christ Jesus for all generations of the age of ages. Amen. Text: Glory is ascribed in the Church and in Christ Jesus. G includes the conjunction and the emphatic succession of generations and ages; the Amen here is actually present. Reception: R12. Chapter 4 One body and one calling Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 4:1 Therefore I, the prisoner in the Lord, exhort you to walk worthily of the calling with which you were called, Text: The prisoner’s exhortation follows the preceding divine gifts. “Walk worthily” resumes conduct language; “calling” and “called” retain the repeated root rather than two unrelated concepts. Reception: R13, R40. 4:2 with all humility and gentleness, with patience, bearing with one another in love, Text: Humility, gentleness and patience accompany bearing with one another in love. The mutual object prevents construing this solely as the endurance expected of one rank within the Church. Reception: R13, R40. 4:3 being diligent to keep the unity of the Spirit in the bond of peace: Text: The command concerns diligently keeping the Spirit’s unity. Peace is its bond; the verb does not say that the recipients create the Spirit or manufacture unity from nothing. Reception: R13. 4:4 one body and one Spirit, just as you were also called in one hope of your calling; Text: One body and one Spirit correspond to one hope of calling. The repeated one links corporate life, divine gift and future expectation before the sequence continues in 4:5–6. Reception: R14. 4:5 one Lord, one faith, one baptism; Text: Lord, faith and baptism each receive “one.” The compact sequence is retained without expanding it into a denominational formula or supplying distinctions absent from the verse. Reception: R14. 4:6 one God and Father of all, who is over all and through all and in all. Text: G has “in all,” without an added you or us. Over, through and in are three distinct prepositional descriptions of the one God and Father, not interchangeable repetitions. Reception: R15. Gifts for the body Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 4:7 But grace was given to each one of us according to the measure of Christ’s gift. Text: The movement from shared unity to “each one of us” introduces differentiated gifts. Their measure is Christ’s gift, not a stated measure of the recipient’s merit. Reception: R15. 4:8 Therefore it says, “Having ascended on high, He took captivity captive; He gave gifts to human beings.” Text: The source says “gave gifts,” and preserves the cognate expression “took captivity captive.” Its Psalm reuse is translated as transmitted here, without conforming it to a separate Psalms text. Reception: R15. 4:9 Now what does “He ascended” mean, except that He also descended into the lower parts of the earth? Text: The lower parts of the earth may mean the earth’s lower regions or the lower regions, namely earth. G adds no “first”; the translation supplies no named underworld. Reception: R15. 4:10 The One who descended is also the One who ascended far above all the heavens, so that He might fill all things. Text: The one who descended is the same one who ascended above all heavens. The purpose is filling all things; retaining that identity prevents dividing the actions between different agents. Reception: R15. 4:11 And He Himself gave some as apostles, some as prophets, some as evangelists, and some as shepherds and teachers, Text: The four repeated groups culminate in shepherds and teachers sharing an article. Their precise relation is not decided by inserting a single compound office title. Reception: R16. 4:12 for the equipping of the saints for the work of service, for building up the body of Christ, Text: Equipping the saints is followed by work of service and building the body. The punctuation preserves their connection without excluding the saints from participation in ministry. Reception: R16. 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to a mature man, to the measure of the stature of the fullness of Christ, Text: “Mature man” retains the corporate singular anēr, contrasted with children in 4:14. Hēlikia can concern stature or mature age; the fullness phrase remains part of the measure. Reception: R16. 4:14 so that we may no longer be children, tossed by waves and carried about by every wind of teaching, by human trickery, by cunning for the schemes of deceit, Text: The verse combines waves, winds of teaching and human deception. Kybeia evokes trickery associated with dice; the translation preserves the deceitful activity without introducing a literal gambling scene. Reception: R16. 4:15 but, being truthful in love, we may grow in all things into Him who is the head, Christ, Text: Alētheuō means being truthful, including but not limited to speaking truth. Growth is into Christ the head and occurs in love, retaining both truth and its manner. Reception: R16. 4:16 from whom the whole body, fitted and held together through every supporting joint, according to the working in due measure of each individual part, produces the growth of the body for building itself up in love. Text: The body image joins fitting, supporting joints and each part’s measured activity. Growth comes from Christ while the body builds itself in love; neither agency is dropped. Reception: R16. The old and new human being Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 4:17 So I say this and testify in the Lord: you must no longer walk as the Gentiles also walk, in the futility of their mind, Text: The renewed exhortation opposes former Gentile conduct characterized by futile thinking. The source’s warning is translated without substituting a named modern ethnicity for its historical audience. Reception: R17, R41. 4:18 being darkened in understanding, alienated from the life of God because of the ignorance in them, because of the hardness of their heart. Text: Darkened understanding and alienation from God’s life are linked with ignorance and hardness of heart. Both explanatory phrases remain, without reducing the condition to lack of information alone. Reception: R17. 4:19 Having lost sensitivity, they handed themselves over to licentiousness for the practice of every impurity in greed. Text: The people hand themselves over after losing sensitivity. The source explicitly assigns that action to them and connects impurity with greed; it does not supply God as this verb’s subject. Reception: R17. 4:20 But you did not learn Christ in this way, Text: Christ Himself is the object of “learned,” a striking personal expression. The negative contrasts Christian instruction with the conduct just described, not with the acquisition of all knowledge. Reception: R17. 4:21 if indeed you heard Him and were taught in Him, as truth is in Jesus: Text: “If indeed” recalls their hearing and instruction in Him. The wording names Jesus in the truth clause; it is not harmonized to Christ merely because the preceding verse uses that title. Reception: R17. 4:22 that, concerning your former conduct, you put off the old human being, which is being corrupted according to the desires of deceit, Text: Putting off the old human being develops clothing imagery and former conduct. The participle describes ongoing corruption through deceitful desires, not a separate physical person to be discarded. Reception: R17, R36. 4:23 and be renewed in the spirit of your mind, Text: Renewal concerns “the spirit of your mind.” Lower-case spirit avoids deciding that this particular phrase directly names the Holy Spirit; the present infinitive sustains the renewal language. Reception: R17. 4:24 and put on the new human being, created according to God in righteousness and holiness of truth. Text: The new human being is put on and is created according to God. Righteousness and holiness of truth preserve the clothing and creation images rather than replacing them uniformly with “nature.” Reception: R17. Truth and kindness toward one another Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 4:25 Therefore, putting away falsehood, let each speak truth with his neighbor, because we are members of one another. Text: Putting away falsehood leads to truthful speech with one’s neighbor. The reason is mutual membership, continuing the body argument rather than merely advising social convenience. Reception: R18. 4:26 Be angry and do not sin. Do not let the sun go down upon your anger, Text: Both “be angry” and “do not sin” are imperatival forms. Their juxtaposition is retained, followed by a sunset limit; no named group is added as a target for anger. Reception: R18. 4:27 nor give a place to the devil. Text: “Nor give a place” continues the preceding prohibition. Topos supplies a place or opportunity for the devil; the translation does not name a literal geographical foothold. Reception: R18. 4:28 Let the one who steals steal no longer, but rather let him labor, working what is good with his own hands, so that he may have something to share with the one in need. Text: The prohibition of stealing is followed by productive labor with one’s own hands. The stated purpose is having something to share with the needy, beyond mere self-support. Reception: R18. 4:29 Let no rotten word come out of your mouth, but only what is good for building up as needed, so that it may give grace to those who hear. Text: “Rotten” preserves sapros. Speech is measured by the need for building up and benefit to hearers; “give grace” does not itself assert that ordinary speech confers a sacrament. Reception: R18. 4:30 And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. Text: The Holy Spirit of God is the object of the prohibition against grieving. The sealing points toward the day of redemption, linking ethical instruction with the seal language of 1:13–14. Reception: R18. 4:31 Let all bitterness and rage and anger and shouting and slander be taken away from you, with all malice. Text: The list keeps bitterness, rage, anger, shouting, slander and malice distinct. “All” frames the removal; the words are not reduced to a general injunction to avoid unpleasant feelings. Reception: R19. 4:32 Be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you. Text: Kindness and tenderheartedness lead to mutual forgiveness modeled on God’s action in Christ. G ends “forgave you”; it is not silently changed to us. Reception: R20. Text: NA28 reads γίνεσθε [δὲ] in brackets (SBLGNT omits δέ); the rendering above follows SBLGNT, and NA28 would read "And be kind to one another".R20 Chapter 5 Walk in love and light Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 5:1 Therefore become imitators of God, as beloved children, Text: “Therefore” draws the imitation of God from His forgiveness in 4:32. Beloved children is the given familial relation, not a requirement to become divine in essence. Reception: R21. 5:2 and walk in love, just as Christ also loved us and gave Himself for us, an offering and a sacrifice to God for a fragrant aroma. Text: G says Christ loved “us” and gave Himself for “us.” The offering and sacrifice are directed to God; the fragrant-aroma image is retained rather than replaced with an explanatory doctrine. Reception: R21. 5:3 But sexual immorality and every impurity or greed must not even be named among you, as is fitting for saints, Text: Sexual immorality, every impurity and greed remain separate. “Not even be named” expresses the conduct’s incongruity among saints; it does not erase the writer’s own explicit naming of the offenses. Reception: R21. 5:4 nor shamefulness and foolish talk or coarse joking, which are unfitting, but rather thanksgiving. Text: Shamefulness, foolish talk and coarse joking are rejected in favor of thanksgiving. Eutrapelia is rendered in its adverse context, without turning the verse into a prohibition of every kind of wit. Reception: R21. 5:5 For know this with certainty: no sexually immoral or impure or greedy person, that is, an idolater, has an inheritance in the kingdom of Christ and God. Text: The shared article in “of Christ and God” permits grammatical discussion without changing the conjunction. “Idolater” is linked contextually with the greedy person; the inheritance warning remains explicit. Reception: R22. 5:6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Text: Empty words deceive by denying or disguising the significance of these acts. The causal phrase links them with divine wrath; “sons of disobedience” preserves the earlier expression in 2:2. Reception: R22, R37. 5:7 Therefore do not become their fellow partakers. Text: “Fellow partakers” uses a shared-participation compound, here negatively. Its object is “them,” connecting the warning to the disobedient persons just mentioned. Reception: R22. 5:8 For you were once darkness, but now you are light in the Lord. Walk as children of light, Text: The contrast is stronger than merely being in darkness: formerly darkness, now light in the Lord. The following walking command draws conduct from that changed identity. Reception: R22. 5:9 for the fruit of the light is in all goodness and righteousness and truth, Text: The selected source reads “fruit of the light,” not “fruit of the Spirit.” Goodness, righteousness and truth are the three named aspects and should not be replaced by another letter’s fruit list. Reception: R22. 5:10 testing what is pleasing to the Lord. Text: The participle “testing” continues walking as children of light. It concerns discerning what pleases the Lord, not testing the Lord’s reliability. Reception: R22. 5:11 And do not share in the unfruitful works of darkness, but rather expose them, Text: The prohibition concerns sharing in unfruitful works of darkness, with exposure or reproof as the alternative. The source does not specify a method of public accusation. Reception: R22. 5:12 for it is shameful even to speak of the things done by them in secret. Text: The things done secretly are described as shameful even to recount. This qualification belongs beside the call to expose, preventing a translation from turning exposure into sensational detail. Reception: R22. 5:13 But all things, when exposed by the light, become visible, Text: The passive “become visible” follows exposure by light. Light is the revealing agent; the verse does not change the concealed deeds’ historical occurrence. Reception: R22. 5:14 for everything that becomes visible is light. Therefore it says, “Awake, you who sleep, and arise from the dead, and Christ will shine upon you.” Text: “Everything that becomes visible is light” retains the passive participle and difficult assertion. The ensuing wake-and-rise saying is not assigned to a precise lost hymn without evidence. Reception: R22. Walk wisely in the Spirit Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 5:15 So watch carefully how you walk, not as unwise but as wise, Text: Careful attention concerns how the recipients walk. The contrast between unwise and wise introduces the use of opportunity and understanding of the Lord’s will. Reception: R23. 5:16 buying up the opportunity, because the days are evil. Text: “Buying up” preserves exagorazō’s metaphor, and kairos is the opportunity or season. The verse does not quantify clock time or name a financial transaction. Reception: R23. 5:17 For this reason do not become foolish, but understand what the will of the Lord is. Text: The negative against becoming foolish is matched by a positive imperative to understand. Its object is the Lord’s will, maintaining the practical direction of the preceding wisdom language. Reception: R23. 5:18 And do not become drunk with wine, in which there is dissipation, but be filled in the Spirit, Text: “In the Spirit” preserves en pneumati; “with” or “by the Spirit” express possible constructions. The prohibition concerns drunkenness with wine, and the participles in 5:19–21 continue the filling sentence. Reception: R23. 5:19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, Text: Psalms, hymns and spiritual songs are separately named. The reciprocal speaking and heart-directed melody to the Lord remain together; the verse gives no exhaustive classification of musical forms. Reception: R23. 5:20 always giving thanks for all things in the name of our Lord Jesus Christ to God the Father, Text: Thanksgiving is always and for all things, in the Lord Jesus Christ’s name, to God the Father. The distinct source prepositions preserve the direction of prayer and its Christological setting. Reception: R23. 5:21 submitting to one another in the fear of Christ: Text: G names Christ in “fear of Christ.” The reciprocal submission is retained as a participle, and the colon keeps the following verbless verse attached to this sentence. Reception: R23. 5:22 wives, to your own husbands as to the Lord, Text: The selected Greek contains no separate verb. “Wives, to your own husbands” therefore draws submitting from 5:21 instead of inserting an independent command from another textual form. Reception: R24. 5:23 because a husband is head of the wife as Christ also is head of the Church, He Himself being Savior of the body. Text: The husband/head analogy is followed by Christ’s unique description as Savior of the body. The comparison does not explicitly assign every statement about Christ to the husband. Reception: R24. 5:24 But as the Church submits to Christ, so also wives to their husbands in everything. Text: The Church’s submission to Christ is the comparison for wives and husbands. The source phrase “in everything” remains, while ethical interpretation is kept outside the translated sentence. Reception: R24. Christ’s love and the household Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 5:25 Husbands, love your wives, just as Christ also loved the Church and gave Himself for her, Text: The imperative to husbands is love, measured by Christ’s self-giving for the Church. His surrender of Himself remains the explicit action; the source supplies no command for husbands to coerce. Reception: R25. 5:26 so that He might sanctify her, having cleansed her by the washing of water with a word, Text: Loutron and rhēma are retained as washing and word. Water is explicit, but the translation supplies no baptismal formula; that identification belongs to reception. Reception: R25. 5:27 so that He Himself might present the Church to Himself glorious, having no spot or wrinkle or any such thing, but so that she should be holy and without blemish. Text: Christ is both presenter and recipient in presenting the Church to Himself. Spot, wrinkle and any such thing are followed by the positive holiness and blamelessness, not merely physical beauty. Reception: R25. 5:28 In this way husbands also ought to love their own wives as their own bodies. The one who loves his own wife loves himself. Text: The comparison becomes husbands’ own bodies, and the obligation is repeated as love. The final singular statement explains loving one’s wife as loving oneself. Reception: R26. 5:29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the Church, Text: Nourishing and cherishing are two actions toward one’s flesh, compared with Christ and the Church. “Christ,” rather than an alternative title, is the selected source’s name. Reception: R26. 5:30 because we are members of His body. Text: G ends with membership in His body. The consulted English Homily 20 quotes an additional flesh-and-bones phrase; that expansion is not present in the selected running text. Reception: R26. 5:31 “For this reason a man will leave father and mother and be joined to his wife, and the two will become one flesh.” Text: The transmitted Genesis reuse includes leaving, joining and the two becoming one flesh. It is translated as it stands here, without importing every word from a separate Genesis source. Reception: R26. 5:32 This mystery is great, but I am speaking with reference to Christ and the Church. Text: Mystērion remains “mystery.” The writer expressly directs it to Christ and the Church; the translation does not replace the noun with a later technical definition. Reception: R26. 5:33 Nevertheless, let each one of you also love his own wife as himself, and let the wife respect her husband. Text: The singular husband is commanded to love his own wife; the wife’s phobeomai is rendered “respect.” Fear or reverence reflects its wider range, while interpretation must also consider the self-giving comparison. Reception: R26. Chapter 6 Children and fathers Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 6:1 Children, obey your parents in the Lord, for this is right. Text: Children are addressed directly and both parents are named. “In the Lord” qualifies obedience, and the supporting explanation is that this is right. Reception: R27. 6:2 “Honor your father and mother”—which is the first commandment with a promise— Text: The command cites honor of father and mother, then describes it as first with a promise. That qualification remains, rather than renumbering the Decalogue in the translation. Reception: R27. 6:3 “so that it may be well with you and you may live long upon the earth.” Text: The promise contains both well-being and long life upon the earth. G does not append the fuller land-gift wording found in other presentations of the commandment. Reception: R27. 6:4 And fathers, do not provoke your children to anger, but nourish them in the discipline and admonition of the Lord. Text: “Fathers” is the specific noun, distinct from parents in 6:1. The negative forbids provocation, while nourishment in discipline and admonition describes instruction without specifying a punishment. Reception: R27. Slaves and masters Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 6:5 Slaves, obey your masters according to the flesh with fear and trembling, in the sincerity of your heart, as you would Christ, Text: Slaves and masters according to the flesh preserve the ancient legal relation and its limitation. Employees and employers would obscure the source; sincerity of heart qualifies the obedience. Reception: R28. 6:6 not with service only under their eyes, as people-pleasers, but as slaves of Christ, doing the will of God from the soul, Text: Eye-service and people-pleasing are rejected in favor of service to Christ. “From the soul” conveys inward engagement; its punctuation with this or the following clause is editorial. Reception: R28. 6:7 serving with goodwill, as to the Lord and not to human beings, Text: Service is with goodwill and directed as to the Lord, not to human beings. The parallel does not erase the actual earthly master named in 6:5. Reception: R28, R34. 6:8 knowing that whatever good each one does, this he will receive back from the Lord, whether slave or free. Text: Whatever good each person does will be received back from the Lord. The explicit slave/free contrast places both statuses under the same promised reckoning. Reception: R28. 6:9 And masters, do the same things toward them, giving up threats, knowing that both their Master and yours is in the heavens, and there is no partiality with Him. Text: Masters receive the same ethical demand and must give up threats. Both their Master and the slaves’ is in heaven, and His absence of partiality is retained in full. Reception: R28. The armor of God Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 6:10 Finally, be strengthened in the Lord and in the might of His strength. Text: The passive “be strengthened” locates strength in the Lord. Might and strength repeat the power vocabulary of 1:19 instead of introducing a separate source of spiritual capacity. Reception: R29. 6:11 Put on the full armor of God, so that you may be able to stand against the schemes of the devil. Text: The full armor is God’s, and the stated purpose is standing against the devil’s schemes. The metaphor stresses readiness against deception before identifying the opponents in 6:12. Reception: R29, R35. 6:12 For our wrestling is not against blood and flesh, but against the rulers, against the authorities, against the world-rulers of this darkness, against the spiritual forces of wickedness in the heavenly places. Text: G has “this darkness,” without “of this age,” and orders “blood and flesh” that way. The opponents are spiritual powers; no human people is supplied as the enemy. Reception: R29. 6:13 For this reason take up the full armor of God, so that you may be able to withstand in the evil day and, having accomplished everything, to stand. Text: Taking up the full armor serves resistance in the evil day and standing after accomplishing everything. Both resistance and continued standing remain, without specifying an unexpressed historical battle. Reception: R29. 6:14 Stand, therefore, having girded your waist with truth and put on the breastplate of righteousness, Text: Truth girds the waist and righteousness is the breastplate. The participles equip the standing command; the translation does not turn these named virtues into physical weapons. Compare 1 Thessalonians 5:8, which assigns faith and love to the breastplate; its different imagery is preserved. Reception: R30, R35, R42. 6:15 and having shod your feet with the readiness of the gospel of peace, Text: Readiness may be supplied by the gospel or be readiness to proclaim it. The source names the gospel of peace but does not add a verb to settle the relation. Reception: R30, R35. 6:16 in all circumstances taking up the shield of faith, with which you will be able to extinguish all the flaming arrows of the evil one. Text: “In all circumstances” takes en pasin contextually; “with all these” is another connection to the armor. Faith is the shield, and all the evil one’s flaming arrows are included. Reception: R30, R35, R38. 6:17 And receive the helmet of salvation and the sword of the Spirit, which is the word of God, Text: The imperative is “receive” the helmet and sword. Rhēma is a word or utterance of God; the spiritual sword metaphor does not become an instruction for bodily violence. Reception: R30, R35. 6:18 with every prayer and supplication, praying at every time in the Spirit, and for this keeping watch with all perseverance and supplication for all the saints, Text: Prayer continues the armor exhortation, with repeated every/all language for prayer, time, perseverance and saints. The recipients are to keep watch as well as pray in the Spirit. Reception: R31, R35, R39. 6:19 and for me, so that a word may be given to me when I open my mouth, to make known with boldness the mystery of the gospel, Text: Paul includes himself in the request for prayer, seeking a word and boldness to disclose the gospel’s mystery. The verse asks for speech, not explicitly for release from custody. Reception: R31. 6:20 for which I serve as an ambassador in a chain, so that in it I may speak boldly, as I ought to speak. Text: “A chain” preserves the singular source noun, contrasting imprisonment with his role as ambassador. “In it” can be understood with the gospel or the situation; the translation keeps the compact relation. Reception: R31. News and blessing Verse Greek–English: Literal-Smooth (Saints Priority) Textual & Reception Notes 6:21 Now so that you also may know my circumstances, what I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you. Text: Tychicus is named as beloved brother and faithful servant. He will communicate Paul’s circumstances; diakonos is not expanded into an unmentioned ecclesial office. Reception: R31. 6:22 I sent him to you for this very purpose, so that you may know about us and he may encourage your hearts. Text: Sending Tychicus has two purposes: knowledge about “us” and encouragement of their hearts. The plural us is retained rather than made identical with Paul’s singular circumstances in 6:21. Reception: R31. 6:23 Peace to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Text: Peace and love with faith come from God the Father and the Lord Jesus Christ. The closing blessing holds love and faith together rather than exchanging one for the other. Reception: R32. 6:24 Grace be with all who love our Lord Jesus Christ in incorruptibility. Text: “In incorruptibility” preserves the concise closing phrase; undying love and immortal life are interpretive possibilities. G has no final Amen, unlike the doxology at 3:21. Reception: R32. Sources, Method & Decisions Source register [G] Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010), official Faithlife/SBLGNT electronic text. All six chapters, 155 source verses, directly read in full and independently translated. Running main text only; no manuscript or critical-apparatus collation. Direct access to publisher-maintained Greek electronic text. Source [G]. Accessed Sep 8, 2026. [LIC] SBLGNT publisher license, Creative Commons Attribution 4.0 International. Publisher licensing terms consulted for this project; Greek copyright 2010 Society of Biblical Literature and Logos Bible Software. Direct publisher license access. Source [LIC]. Accessed Sep 8, 2026. [CHR3] John Chrysostom, Homily 3 on Ephesians, New Advent presentation. Exposition of 1:17–18 concerning wisdom and revelation by the Spirit. Relevant published English patristic passage directly read; Greek homily not collated. Source [CHR3]. Accessed Sep 8, 2026. [CHR20] John Chrysostom, Homily 20 on Ephesians, New Advent presentation. Exposition of 5:25–27 on self-giving marital love and the baptismal washing. Relevant published English patristic passages directly read; Greek homily not collated. Source [CHR20]. Accessed Sep 8, 2026. Contextual term record oikonomia → administration / stewardship. Ordered arrangement at 1:10 and 3:9; entrusted responsibility at 3:2. huiothesia → adoption as sons. Retains the familial inheritance image. plērōma → fullness. Its varied cosmic and ecclesial uses are retained; no single explanatory substitute. arrabōn → pledge. A guaranteeing payment or deposit at 1:14. pistis autou → faith in Him. Objective-genitive choice at 3:12; His faithfulness remains an alternative. anēr / anthrōpos → man or husband / human being. Context determines husband; corporate human imagery remains visible. doulos → slave. Ancient household status at 6:5–9 is preserved rather than made a modern employment relation. phobeomai → respect. Contextual rendering at 5:33, with fear/reverence lexical range noted. aphtharsia → incorruptibility. The concise ending is preserved without resolving its attachment or scope. Material decisions New English translation from actual G; no modern English Bible served as a paraphrase base. Greek base text copyright 2010 Society of Biblical Literature and Logos Bible Software, licensed under Creative Commons Attribution 4.0 International. This English translation and its notes adapt the Greek text; they are not the publishers’ English translation and imply no publisher endorsement. License: Creative Commons Attribution 4.0 license. Retained the actual source brackets at 1:1, love at 1:15, administration at 3:9, Father without an expanded formula at 3:14, light at 5:9, the verbless 5:22, the shorter 5:30, and absence of final Amen. Long Greek sentences are punctuated for reading while verse labels remain fixed; interruptions and supplied connections are documented. Kept mutual submission in 5:21 connected syntactically to 5:22, and retained all commands to husbands, fathers, slaves, and masters without deleting uncomfortable ancient language. Selective reception was checked in identified English presentations. It is distinguished from the translation, and does not claim exhaustive patristic agreement or a collation of Greek homilies. Open questions and remaining review Independent specialist Greek review is needed, especially at 1:4,10–14,17,23; 2:1–3,8,14–16,21; 3:12–18; 4:9,12–16; 5:5,14,18,21–26,33; 6:15–17,24. Election, inheritance or divine possession, the descent, the faith genitive, and the final incorruptibility phrase are left open where the Greek allows more than one analysis. No Hebrew parallel, LXX comparison, manuscript collation, or qualified ecclesial approval is claimed. Final linguistic and publication review remains outstanding. Version record V1: First working translation of the declared scope under the updated Saints Translation reference. Final review and expanded reception register Review and source consultation: Sep 11, 2026 All 155 source verses have been compared with the retained English translation and supplied with textual observations. The 61 previously nonempty companion notes have been reviewed and expanded. No change to the reading translation was justified by this review. G denotes Michael W. Holmes’s SBL Greek New Testament (2010), using the recovered official electronic Ephesians text; no fresh publisher revision or complete manuscript-apparatus collation is claimed. Textual observations distinguish wording, grammar and interpretive alternatives. Reception codes identify the precisely scoped entries below; a passage-level homily is not a claim that its author discusses every word individually. Reception is selective, with verified material for every verse, not an exhaustive survey of Christian literature. John Chrysostom’s Homilies on Ephesians were consulted in the published English translation by Gross Alexander, Nicene and Post-Nicene Fathers, First Series, volume 13, edited by Philip Schaff (1889), as presented by New Advent; their original Greek has not been collated. Augustine’s On Grace and Free Will was consulted in its published English presentation at New Advent. Bunyan’s The Pilgrim’s Progress, Part One was consulted in Project Gutenberg’s text; its numbered sections are editorial locators. Homily quotations may differ from G and do not establish the original-language reading behind the English translation. Later interpretations remain attributed reception, not replacements for the source. Independent specialist review remains outstanding. Continuous liturgical reading: Saints Translation — Ephesians — Liturgical V1 Reception register Each code is attached only to its stated verse or passage. Follow the linked work and section label to the consulted primary text. Shared passage entries avoid repeating the same exposition in every verse note. R01 · Ephesians 1:1–1:2 · John Chrysostom, Homilies on Ephesians, Homily 1, exposition of 1:1–1:2. Homily on the stated passage. He applies saints to ordinary household members and connects the Father’s name with the gift of grace. Holiness is not confined to a separate ascetic class. R02 · Ephesians 1:3–1:6 · John Chrysostom, Homilies on Ephesians, Homily 1, exposition of 1:3–1:6. Homily on the stated passage. He reads election and adoption as gifts of divine love while insisting that the chosen continue in holiness. His account joins grace and the believer’s conduct; it does not stand for every later theory of election. R03 · Ephesians 1:7–1:10 · John Chrysostom, Homilies on Ephesians, Homily 1, exposition of 1:7–1:10. Homily on the stated passage. He treats forgiveness through the Beloved’s blood as overflowing grace and the disclosed mystery as God’s wise purpose. Summing up reunites heavenly and earthly things under Christ. R04 · Ephesians 1:11–1:14 · John Chrysostom, Homilies on Ephesians, Homily 2, exposition of 1:11–1:14. Homily on the stated passage. He distinguishes purposeful divine allotment from chance and understands the Spirit’s pledge as present assurance of the promised inheritance, calling for faith expressed in continuing conduct. R05 · Ephesians 1:15–1:23 · John Chrysostom, Homilies on Ephesians, Homily 3, exposition of 1:15–1:23. Homily on the stated passage. He sees Paul’s prayer as loving care for the whole community. Understanding hope, inheritance and resurrection power requires the Spirit’s illumination; Christ’s exaltation benefits the Church that is His body. R06 · Ephesians 2:1–2:7 · John Chrysostom, Homilies on Ephesians, Homily 4, exposition of 2:1–2:7. Homily on the stated passage. He contrasts spiritual death with bodily death and attributes deliverance to great mercy. Being raised and seated with Christ is explained through the body’s union with its risen head, with baptism also considered. R07 · Ephesians 2:8–2:10 · John Chrysostom, Homilies on Ephesians, Homily 4, exposition of 2:8–2:10. Homily on the stated passage. He attributes even faith’s possibility to God’s prior coming and call. Salvation leaves no ground for boasting, yet creation for good works requires continuing virtue rather than idleness. R08 · Ephesians 2:11–2:16 · John Chrysostom, Homilies on Ephesians, Homily 5, exposition of 2:11–2:16. Homily on the stated passage. He interprets reconciliation as creating both peoples anew in Christ, rather than simply making Gentiles Jews. The cross destroys their hostility toward God and toward each other. R09 · Ephesians 2:17–2:22 · John Chrysostom, Homilies on Ephesians, Homily 6, exposition of 2:17–2:22. Homily on the stated passage. He emphasizes equal access to the Father through Christ and the Spirit. The building image joins the peoples with apostles and prophets, while Christ binds and supports the whole dwelling. R10 · Ephesians 3:1–3:7 · John Chrysostom, Homilies on Ephesians, Homily 6, exposition of 3:1–3:7. Homily on the stated passage. He connects Paul’s imprisonment and revealed commission with care for Gentile believers. The mystery’s newly disclosed greatness is their shared inheritance and membership in the body, beyond merely being called. R11 · Ephesians 3:8–3:13 · John Chrysostom, Homilies on Ephesians, Homily 7, exposition of 3:8–3:13. Homily on the stated passage. Paul’s humility accompanies the great Gentile commission. Chrysostom reads the Church as displaying divine wisdom even to heavenly powers and treats the apostle’s suffering as evidence of God’s care for the recipients. R12 · Ephesians 3:14–3:21 · John Chrysostom, Homilies on Ephesians, Homily 7, exposition of 3:14–3:21. Homily on the stated passage. Kneeling expresses earnest prayer. The Spirit strengthens believers to grasp the immensity of divine love; the doxology acknowledges gifts exceeding their requests. He offers alternative senses for heavenly families and fullness. R13 · Ephesians 4:1–4:3 · John Chrysostom, Homilies on Ephesians, Homily 9, exposition of 4:1–4:3. Homily on the stated passage. Humility and patient love make the calling visible. He interprets the Spirit’s unity as joining people across differences of age, wealth and status, with peace sustaining that bond. R14 · Ephesians 4:4–4:5 · John Chrysostom, Homilies on Ephesians, Homily 10, exposition of 4:4–4:5. Homily on the stated passage. The one body includes faithful people across generations, even before Christ’s coming. Differing functions do not authorize pride or envy among members sharing one head. R15 · Ephesians 4:6–4:10 · John Chrysostom, Homilies on Ephesians, Homily 11, exposition of 4:6–4:10. Homily on the stated passage. Common divine gifts oppose pride in differing ministries. He notices the received/gave wording in the Psalm reuse and connects Christ’s descent with death and His ascent with victorious divine dominion. R16 · Ephesians 4:11–4:16 · John Chrysostom, Homilies on Ephesians, Homily 11, exposition of 4:11–4:16. Homily on the stated passage. Different gifts serve one task: building a stable, mature body. He interprets supply from Christ through the body’s members and makes love essential to their cohesion, warning against division. R17 · Ephesians 4:17–4:24 · John Chrysostom, Homilies on Ephesians, Homily 13, exposition of 4:17–4:24. Homily on the stated passage. He stresses that people give themselves over to corrupt conduct and interprets renewal as change in the same person. Putting off and on describes transformed life, not replacement by another human substance. R18 · Ephesians 4:25–4:30 · John Chrysostom, Homilies on Ephesians, Homily 14, exposition of 4:25–4:30. Homily on the stated passage. Mutual membership calls for truthful speech, prompt reconciliation and labor that helps the needy. Harmful words injure a fellow member and grieve the Spirit whose seal marks the community. R19 · Ephesians 4:31 · John Chrysostom, Homilies on Ephesians, Homily 15, exposition of 4:31. Homily on the stated passage. He urges removal of bitterness at its root rather than admiration of an intimidating temper, portraying malice as destructive to the person who harbors it. R20 · Ephesians 4:32 · John Chrysostom, Homilies on Ephesians, Homily 16, exposition of 4:32. Homily on the stated passage. He insists that abandoning hostility must be followed by active kindness and forgiveness. Mere inactivity is insufficient; omitted good can itself be wrongdoing. R21 · Ephesians 5:1–5:4 · John Chrysostom, Homilies on Ephesians, Homily 17, exposition of 5:1–5:4. Homily on the stated passage. Imitation of God means forgiving and loving after Christ’s costly self-giving. His ascetic application extends the speech warning into a broad rejection of jesting; that application is distinct from the translation’s contextual wording. R22 · Ephesians 5:5–5:14 · John Chrysostom, Homilies on Ephesians, Homily 18, exposition of 5:5–5:14. Homily on the stated passage. He refuses to dismiss greed’s identification with idolatry as exaggeration. Light exposes wrongdoing for correction and conversion; awakening is applied to sinners, including those already counted among believers. R23 · Ephesians 5:15–5:21 · John Chrysostom, Homilies on Ephesians, Homily 19, exposition of 5:15–5:21. Homily on the stated passage. Wise conduct avoids needless hostility, and psalm-singing should engage attention and understanding. He links Spirit-filled life with thanksgiving even in affliction, together with submission in Christ’s fear. R24 · Ephesians 5:22–5:24 · John Chrysostom, Homilies on Ephesians, Homily 20, exposition of 5:22–5:24. Homily on the stated passage. He reads the household comparison within a hierarchy of husband and wife, seeking their harmony. His analogy does not equate service to a husband with every claim owed to Christ. R25 · Ephesians 5:25–5:27 · John Chrysostom, Homilies on Ephesians, Homily 20, exposition of 5:25–5:27. Homily on the stated passage. He requires husbands’ care even at the cost of life and rejects governing a wife by violence, terror or threats. He interprets washing and word through baptism in the Father’s, Son’s and Spirit’s name. R26 · Ephesians 5:28–5:33 · John Chrysostom, Homilies on Ephesians, Homily 20, exposition of 5:28–5:33. Homily on the stated passage. He grounds marital care in one-body union and reads the mystery in relation to Christ and the Church. His household hierarchy remains explicit, while he charges husbands to keep loving even without reciprocity. R27 · Ephesians 6:1–6:4 · John Chrysostom, Homilies on Ephesians, Homily 21, exposition of 6:1–6:4. Homily on the stated passage. He qualifies obedience by what accords with the Lord and explains the long-life promise as suited to children. Fathers must nurture rather than treat children overbearingly as slaves. R28 · Ephesians 6:5–6:9 · John Chrysostom, Homilies on Ephesians, Homily 22, exposition of 6:5–6:9. Homily on the stated passage. He urges willing service within the ancient household’s hierarchy and insists that masters also answer to a common Lord who forbids oppression and partiality. His spiritual interpretation does not abolish the existing slave status. R29 · Ephesians 6:10–6:13 · John Chrysostom, Homilies on Ephesians, Homily 22, exposition of 6:10–6:13. Homily on the stated passage. He locates courage in the Lord’s aid and describes the devil’s attack as deceptive. The spiritual conflict concerns heavenly goods, and the stated danger is meant to awaken vigilance rather than despair. R30 · Ephesians 6:14–6:17 · John Chrysostom, Homilies on Ephesians, Homily 24, exposition of 6:14–6:17. Homily on the stated passage. He interprets the armor spiritually through virtue and faith, considering more than one sense of gospel readiness. The struggle against evil spirits belongs to the gospel’s peace with God. R31 · Ephesians 6:18–6:22 · John Chrysostom, Homilies on Ephesians, Homily 24, exposition of 6:18–6:22. Homily on the stated passage. Prayer calls for the King’s help after the soldier is armed. Even the imprisoned apostle seeks others’ prayers for bold speech; Tychicus communicates circumstances and steadies anxious hearts. R32 · Ephesians 6:23–6:24 · John Chrysostom, Homilies on Ephesians, Homily 24, exposition of 6:23–6:24. Homily on the stated passage. He keeps love and faith together in the blessing. For incorruptibility he considers purity and attachment to incorruptible goods, rather than wealth or passing glory. R33 · Ephesians 2:8, 2:9, 2:10 · Augustine of Hippo, On Grace and Free Will, chapters 17 and 20. Direct doctrinal exposition. He explicitly argues that faith itself depends on God’s mercy, while good works also belong to grace. His use of 2:10 rejects both boasting in self-originated works and treating good works as unnecessary. R34 · Ephesians 6:7 · Augustine of Hippo, On Grace and Free Will, chapter 4. Explicit reuse in an argument. He cites service with goodwill among commands that address the human will, arguing that divine precepts presuppose willing human action. R35 · Ephesians 6:11, 6:14, 6:15, 6:16, 6:17, 6:18 · John Bunyan, The Pilgrim’s Progress, Part One, Palace Beautiful armory scene; Gutenberg section 135. Allegorical reuse of a passage. The pilgrims’ armory supplies sword, shield, helmet, breastplate, prayer and shoes. Bunyan turns the armor passage into equipment for Christian’s journey. R36 · Ephesians 4:22 · John Bunyan, The Pilgrim’s Progress, Part One, Faithful and Adam the First; Gutenberg sections 175–176. Allegory combining Pauline language. Adam the First inhabits Deceit and tempts Faithful into servitude. The old-man wording also draws on Colossians 3:9; this is a combined Pauline allusion. R37 · Ephesians 5:6 · John Bunyan, The Pilgrim’s Progress, Part One, Hopeful recounts his conversion; Gutenberg section 338. Explicit reuse. Hopeful recalls the warning of wrath upon disobedience as part of his awakening to the consequences of his former life. R38 · Ephesians 6:16 · John Bunyan, The Pilgrim’s Progress, Part One, Christian’s counsel after Little-faith’s story; Gutenberg section 325. Direct quotation applied in allegory. Christian invokes the shield-of-faith saying to counsel travelers facing spiritual robbers; the biblical armor becomes practical defense within the allegory. R39 · Ephesians 6:18 · John Bunyan, The Pilgrim’s Progress, Part One, Valley of the Shadow of Death; Gutenberg section 161. Explicit allegorical reuse. Christian resorts to All-prayer when his sword cannot overcome the valley’s terrors, applying the prayer instruction within the journey. R40 · Ephesians 4:1–4:2 · John Chrysostom, Homilies on Ephesians, Homily 8, exposition of 4:1–4:2. Homily on the stated passage. Paul’s chain becomes an example of humble teaching and suffering for Christ. Chrysostom prefers this loving service to prestige and interprets the prisoner’s appeal as concern for others’ salvation. R41 · Ephesians 4:17 · John Chrysostom, Homilies on Ephesians, Homily 12, exposition of 4:17. Homily on the stated passage. He distinguishes futile conduct and misplaced worship from the goodness of created things. The warning concerns how people use creation, not a claim that God made the material world evil. R42 · Ephesians 6:14 · John Chrysostom, Homilies on Ephesians, Homily 23, exposition of 6:14. Homily on the stated passage. He interprets girding with truth as the gathering and strengthening of the inner life. The girdle is explicitly spiritual, requiring truth both in doctrine and in conduct. Collation against Nestle–Aland 28 On 13 September 2026 every verse of this book where the SBLGNT and NA28 differ was identified from the edition marks of Tyndale House's Translators Amalgamated Greek New Testament (STEPBible, CC BY 4.0) and the SBLGNT apparatus, and the rendering above was read at each one. 9 verses differ; 3 of them would read differently in English if NA28 were translated instead of the SBLGNT, and each of those carries a note above beginning "NA28". The collation is against TAGNT's edition marks and the SBLGNT apparatus; a printed NA28 apparatus has not been consulted, and NA28's square brackets are inferred, not recorded.John Chrysostom, Homilies on Ephesians, Homily 23, exposition of 6:14 At no place was the rendering found to follow a reading other than the SBLGNT it declares.John Chrysostom, Homilies on Ephesians, Homily 23, exposition of 6:14