Ephesians 1:1-2:10 ASV & Moffatt

[Tio-Peregrino]

Ephesians 1:1 through 2:10

James Moffatt Translation (1935)

Paul, by the will of God an apostle of Jesus Christ, to the saints who are faithful in Jesus Christ: grace and peace to you from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ who in Christ has blessed us with every spiritual blessing within the heavenly sphere! He chose us in him ere the world was founded, to be consecrated and unblemished in his sight, destining us in love to be his sons through Jesus Christ. Such was the purpose of his will, redounding to the praise of his glorious grace bestowed on us in the Beloved, in whom we enjoy our redemption, the forgiveness of our trespasses, by the blood he shed. So richly has God lavished upon us his grace, granting us complete insight and understanding of the open secret of his will, showing us how it was the purpose of his design so to order it in the fulness of the ages that all things in heaven and earth alike should be gathered up in Christ—in the Christ in whom we have had our heritage allotted us (as was decreed in the design of him who carries out everything according to the counsel of his will), to make us redound to the praise of his glory by being the first to put our hope in Christ. You have also heard in him the message of the truth, the gospel of your salvation, and in him you also by your faith have been stamped with the seal of the long-promised holy Spirit, which is the pledge and instalment of our common heritage, that we may obtain our divine possession and so redound to the praise of his glory.

Hence, as I have heard of your faith in the Lord Jesus and your love for all the saints, I never cease to give thanks for you, when I mention you in my prayers. May the God of our Lord Jesus Christ, the glorious Father, grant you the Spirit of wisdom and revelation for the knowledge of himself, illuminating the eyes of your heart so that you can understand the hope to which He calls us, the wealth of his glorious heritage in the saints, and the surpassing greatness of his power over us believers—a power which operates with the strength of the might which he exerted in raising Christ from the dead and seating him at his right hand in the heavenly sphere, above all the angelic Rulers, Authorities, Powers, and Lords, above every Name that is to be named not only in this age but in the age to come—he has put everything under his feet and set him as head over everything for the church, the church which is his Body, filled by him who fills the universe entirely.

And as with us so with you. You were dead in the trespasses and sins in which you moved as you followed the course of this world, under the sway of the prince of the air—the spirit which is at present active within those sons of disobedience among whom all of us lived, we as well as you, when we obeyed the passions of our flesh, carrying out the dictates of the flesh and its impulses, when we were objects of God's anger by nature, like the rest of men. But, dead in trespasses as we were, God was so rich in mercy that for his great love to us he made us live together with Christ (it is by grace you have been saved); together with Christ he raised us and seated us within the heavenly sphere in Christ Jesus, to display throughout ages to come his surpassing wealth of grace and goodness toward us in Christ Jesus. For it is by grace you have been saved, as you had faith; it is not your doing but God's gift, not the outcome of what you have done—lest anyone should pride himself on that; God has made us what we are, creating us in Christ Jesus for the good deeds which are prepared beforehand by God as our sphere of action.

Ephesians 1:1 through 2:10

American Standard Version (1901)

1 Paul, an apostle of Christ Jesus through the will of God, to the saints that are at Ephesus, and the faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ: 4 even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: 5 having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will, 6 to the praise of the glory of his grace, which he freely bestowed on us in the Beloved: 7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he made to abound toward us in all wisdom and prudence, 9 making known unto us the mystery of his will, according to his good pleasure which he purposed in him 10 unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, I say, 11 in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will; 12 to the end that we should be unto the praise of his glory, we who had before hoped in Christ: 13 in whom ye also, having heard the word of the truth, the gospel of your salvation, —in whom, having also believed, ye were sealed with the Holy Spirit of promise, 14 which is an earnest of our inheritance, unto the redemption of God’s own possession, unto the praise of his glory.

15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which ye show toward all the saints, 16 cease not to give thanks for you, making mention of you in my prayers; 17 that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of him; 18 having the eyes of your heart enlightened, that ye may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints, 19 and what the exceeding greatness of his power to us-ward who believe, according to that working of the strength of his might 20 which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 and he put all things in subjection under his feet, and gave him to be head over all things to the church, 23 which is his body, the fulness of him that filleth all in all.

2:1 And you did he make alive,when ye were dead through your trespasses and sins, 2 wherein ye once walked according to the course of this world, according to the prince of the powers of the air, of the spirit that now worketh in the sons of disobedience; 3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest: — 4 but God, being rich in mercy, for his great love wherewith he loved us, 5 even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved), 6 and raised us up with him, and made us to sit with him in the heavenly places, in Christ Jesus: 7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus: 8 for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; 9 not of works, that no man should glory. 10 For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.

[Tio-Peregrino]

Romans 5
NET.Bible.org

The Expectation of Justification

5:1 1 Therefore, since we have been declared righteous by faith, we have 2 peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 3 in the hope of God’s glory. 5:3 Not 4 only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God 5 has been poured out 6 in our hearts through the Holy Spirit who was given to us.

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 7 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 8 by his blood, 9 we will be saved through him from God’s wrath. 10 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 11 only this, but we also rejoice 12 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 13 because 14 all sinned – 5:13 for before the law was given, 15 sin was in the world, but there is no accounting for sin 16 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 17 of the coming one) transgressed. 18 5:15 But the gracious gift is not like the transgression. 19 For if the many died through the transgression of the one man, 20 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 21 For judgment, resulting from the one transgression, 22 led to condemnation, but 23 the gracious gift from the many failures 24 led to justification. 5:17 For if, by the transgression of the one man, 25 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, 26 just as condemnation 27 for all people 28 came 29 through one transgression, 30 so too through the one righteous act 31 came righteousness leading to life 32 for all people. 5:19 For just as through the disobedience of the one man 33 many 34 were made sinners, so also through the obedience of one man 35 many 36 will be made righteous. 5:20 Now the law came in 37 so that the transgression 38 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
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1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

2 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

3 tn Or “exult, boast.”

4 tn Here δέ (de) has not been translated because of differences between Greek and English style.

5 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

6 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

8 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

9 tn Or, according to BDF §219.3, “at the price of his blood.”

10 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

11 tn Here δέ (de) has not been translated because of differences between Greek and English style.

12 tn Or “exult, boast.”

13 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

14 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

15 tn Grk “for before the law.”

16 tn Or “sin is not reckoned.”

17 tn Or “pattern.”

18 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

19 tn Grk “but not as the transgression, so also [is] the gracious gift.”

20 sn Here the one man refers to Adam (cf. 5:14).

21 tn Grk “and not as through the one who sinned [is] the gift.”

22 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

23 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

24 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

25 sn Here the one man refers to Adam (cf. 5:14).

26 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

27 tn Grk “[it is] unto condemnation for all people.”

28 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

29 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

30 sn One transgression refers to the sin of Adam in Gen 3:1-24.

31 sn The one righteous act refers to Jesus’ death on the cross.

32 tn Grk “righteousness of life.”

33 sn Here the one man refers to Adam (cf. 5:14).

34 tn Grk “the many.”

35 sn One man refers here to Jesus Christ.

36 tn Grk “the many.”

37 tn Grk “slipped in.”

38 tn Or “trespass.”
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