Ephesians 3:1-11

¹ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

² sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

³ tn Or “administration,” “dispensation,” “commission.”

⁴ tn Or “namely, that is.”

⁵ tn Or “mystery.”

⁶ tn Or “as I wrote above briefly.”

sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.

⁷ tn Grk “which, when reading.”

⁸ tn Grk “you are able to.”

⁹ tn Or “mystery.”

¹⁰ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

¹¹ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

¹² tn Grk “other.”

¹³ tn Or “in.”

¹⁴ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

¹⁵ tn Grk “and fellow members.”

¹⁶ tn Grk “of which I was made a minister,” “of which I became a servant.”

¹⁷ tn Grk “according to.”

¹⁸ sn On the exercise of his power see 1:19-20.

¹⁹ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

²⁰ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

²¹ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

²² tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

²³ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

²⁴ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

²⁵ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

²⁶ tn Or “manifold wisdom,” “wisdom in its rich variety.”

²⁷ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.