ManyBibles

以弗所书 1

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1Paul, an apostle of Christ Jesus through the will of God, to the saints who are in Ephesus and faithful in Christ Jesus: 2Grace to you and peace from God our Father and the Lord Jesus Christ. 3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4just as he chose us in him before the foundation of the world, that we should be holy and blameless before him in love, 5having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his will, 6to the praise of the glory of his grace, with which he favored us in the Beloved. 7In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8which he lavished upon us in all wisdom and prudence, 9making known to us the mystery of his will, according to his good pleasure which he purposed in him 10for 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. 11In him also we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12to the end that we should be to the praise of his glory, we who had previously hoped in Christ. 13In him you also, having heard the word of the truth, the gospel of your salvation—in whom also, having believed, you were sealed with the Holy Spirit of the promise, 14who is the guarantee of our inheritance, for the redemption of his acquired possession, to the praise of his glory. 15For this reason I also, having heard of the faith in the Lord Jesus that is among you, and the love that you have toward all the saints, 16do not cease giving thanks for you, making mention of you in my prayers, 17that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him, 18having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 19and what is the surpassing greatness of his power toward us who believe, according to the working of the strength of his might, 20which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the coming one. 22And he subjected all things under his feet, and gave him as head over all things to the church, 23which is his body, the fullness of him who fills all in all.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 以弗所书 1 →

各传统一致认同之处

Several traditions affirm that the Father, Son, and Holy Spirit execute distinct but unified roles in the administration of salvation, moving from eternal election to historical redemption to future sealing, and that redemption is an objective reality secured completely by grace through Christ's blood. However, the nature of God's saving choice is highly disputed, dividing traditions over whether predestination is entirely unconditional and precedes any human merit, or whether election is… 登录以阅读 完整共识 →

各传统的分歧之处

  • God's election and predestination of believers are entirely unconditional, rooted solely in His sovereign will, and precede any human merit.

    catholic: AFFIRM; orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; adventist: DENY; restorationist: DENY

  • Election and predestination are conditional and corporate, referring to God's choice to save a class of people who freely choose to unite themselves with Christ.

    catholic: DENY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • God from all eternity freely and unchangeably ordains whatsoever comes to pass in history according to His own counsel.

    orthodox: DENY; reformed: AFFIRM; adventist: DENY

  • Because every spiritual blessing is found exclusively 'in Christ,' individuals must act to enter into Christ in order to receive redemption and forgiveness.

    lutheran: DENY; reformed: DENY; methodist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • Christ's exaltation to the heavenly places informs His ongoing intercessory ministry within a literal heavenly sanctuary.

    lutheran: DENY; adventist: AFFIRM

  • Christ's exclusive headship over the church prohibits earthly ecclesiastical hierarchies and secures the autonomy of the local congregation.

    reformed: QUALIFY; baptist: AFFIRM; restorationist: AFFIRM

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

In the form of a sweeping epistolary greeting and a single, soaring doxology (verses 3-14 in Greek), Paul praises God for the magnificent scope of the spiritual blessings given in Christ. He traces a Trinitarian arc of salvation: the Father's eternal election before the foundation of the world, historical redemption and forgiveness through the Son's blood, and the future inheritance guaranteed by the Holy Spirit's seal. Paul reveals the cosmic dimension of God's 'mystery'—a divine plan to unite and sum up all things in heaven and on earth in Christ. Following this eulogy, Paul transitions to a prayer of thanksgiving and intercession, asking that the Ephesians receive spiritual illumination to grasp the surpassing power of God, which was demonstrated in Christ's resurrection, His supreme exaltation over all spiritual authorities, and His appointment as head over all things for the Church, which is His body and His fullness. Reception: Catholic reception views this chapter as a foundational text for the doctrines of grace, ecclesiology, and the sacramental economy. In Latin theology, Augustine and Thomas Aquinas drew heavily on verses 4-5 to articulate predestination, arguing that God's election to grace and adoption is entirely gratuitous, preceding and enabling any human merit. The cosmic dimensions of the passage profoundly shaped patristic theology; Irenaeus of Lyons famously derived his theology of 'recapitulation' (anakephalaiosis) from verse 10, teaching that the Incarnate Word gathers all creation and human history back into Himself. Furthermore, the Vulgate's translation of the Greek 'mysterion' as 'sacramentum' in verse 9 helped lay the linguistic groundwork for the Latin Church's sacramental theology, viewing God's hidden plan as being made visible and efficacious through sacred signs. Ecclesiologically, verses 22-23 are central to the dogma of the Mystical Body of Christ. John Chrysostom, a Greek Father highly venerated in both Eastern and Western traditions, emphasized the profound intimacy of verse 23, noting that Christ, the head, considers Himself incomplete without the Church, His body and 'fullness.' Pius XII formally enshrined this organic, visible understanding of the Church in 'Mystici Corporis Christi.' Typologically, while verse 4 applies to all the elect, papal magisterium reads the call to be 'holy and without blemish' as finding its perfect, singular realization in Mary, who was preserved from all stain of sin from her conception.

Eastern Orthodox

Paul opens his epistle with a continuous, sweeping doxology praising the Father for spiritual blessings in Christ. He outlines the eternal divine economy: God's election of believers before creation, their adoption, and their redemption through Christ's blood. Paul emphasizes the revelation of the mystery of God's will to sum up all things in Christ at the fullness of time. The chapter concludes with a prayer for the Ephesians' spiritual enlightenment and an exaltation of Christ as the supreme head over all cosmic powers and over the Church, which is His body and fullness. Reception: Eastern Orthodoxy reads this chapter as a foundational articulation of the divine economy and the nature of the Church. The declaration that God will sum up all things in Christ (verse 10) is central to the patristic doctrine of recapitulation (anakephalaiosis). Irenaeus of Lyons, in Against Heresies, reads this as Christ, the New Adam, gathering up all humanity and creation into Himself to restore and perfect what was lost. Regarding predestination and election (verses 4-5 and 11), the tradition firmly rejects any interpretation resembling fatalism or unconditional reprobation. John Chrysostom, in his Homilies on Ephesians, insists that God's foreordaining is rooted in His eternal foreknowledge and abundant love, operating in synergy with human free will; election is a calling to holiness rather than arbitrary fiat. Furthermore, verses 22-23 form the bedrock of Orthodox ecclesiology. The Church is understood not merely as a human assembly but as a divine-human organism. Chrysostom highlights that Christ the Head is made complete by His Body, the Church, describing it as His fullness (pleroma).

Oriental Orthodox

In this opening chapter, Paul offers a sweeping doxology to God the Father for the spiritual blessings bestowed upon believers in Christ. He traces the sweep of salvation history from divine election and predestination before the foundation of the world, through redemption and the forgiveness of sins by Christ's blood, to the future gathering up of all things in Him. Paul confirms that the Ephesians have been sealed with the Holy Spirit as a pledge of their inheritance, and he prays for their spiritual enlightenment so they may grasp the immense power God demonstrated by raising Christ, exalting Him above all powers, and appointing Him as the supreme head of the Church, which is His body and fullness. Reception: The Oriental Orthodox tradition reads this chapter as a cornerstone for both its miaphysite Christology and its understanding of theosis (deification). The mystery of summing up all things in Christ (Ephesians 1:10) is interpreted not merely as an administrative gathering, but as an ontological reality achieved in the Incarnation. Cyril of Alexandria argues that the Word's perfect union with humanity in one incarnate nature bridges the chasm between heaven and earth, making this restoration possible. The predestination to adoption (Ephesians 1:5) is heavily emphasized in Alexandrian soteriology; Athanasius of Alexandria cites this to demonstrate that our adoption as sons is entirely dependent on our union with the eternal, uncreated Son who took on our flesh. Furthermore, the identification of Christ as the head and the Church as His body (Ephesians 1:22-23) is employed by later Miaphysite fathers to defend the undivided nature of Christ. Severus of Antioch argues that positing two distinct operating natures after the union threatens the organic, singular life that flows from the Head to the Church; just as the body is one, the incarnate subject must be recognized in His indivisible, single reality.

还有 9 个传统解读了本章。

登录以阅读全部 12 个 →

所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 2Grace to you and peace from God our Father and the Lord Jesus Christ. 3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, 5having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, 6to the praise of the glory of his grace, by which he freely gave us favor in the Beloved. 7In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8which he made to abound toward us in all wisdom and prudence, 9making known to us the mystery of his will, according to his good pleasure which he purposed in him 10to 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. 11We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will, 12to the end that we should be to the praise of his glory, we who had before hoped in Christ. 13In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit, 14who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory. 15For this cause I also, having heard of the faith in the Lord Jesus which is among you and the love which you have toward all the saints, 16don’t cease to give thanks for you, making mention of you in my prayers, 17that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him, 18having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 19and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 20which he worked in Christ when he raised him from the dead and made him to sit at his right hand in the heavenly places, 21far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come. 22He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 23which is his body, the fullness of him who fills all in all.

KJV · King James Version

1Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12That we should be to the praise of his glory, who first trusted in Christ. 13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. 15Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16Cease not to give thanks for you, making mention of you in my prayers; 17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all.

还有 5 个译本可供并排比较。

登录以比较全部 7 个 →
改变含义的差异 (57)
  • v1 [lexical]: Preposition and noun phrase phrasing for 'through the will of God'. — “by the” (KJV, WEBSTER, DRC) vs “Jesus through” (WEB, ASV) vs “through” (YLT) vs “God's” (DARBY)
  • v2 [textual]: Textual variation or translation choice regarding the presence of 'our' vs 'the' before Father. — “our” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v3 [grammatical]: Auxiliary verb choice for tense translation. — “hath blessed” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did bless” (YLT)
  • v3 [grammatical]: Singular vs plural translation of blessing. — “blessing” (WEB, ASV, YLT, DARBY) vs “blessings” (KJV, WEBSTER, DRC)
  • v3 [lexical]: (vv 3, 20) Translation of the adjective 'epouraniois' as a substantive ('heavenlies') or with a supplied noun ('heavenly places'). — “the” (WEB, ASV, YLT) vs “heavenly places” (KJV, WEBSTER, DRC) vs “the heavenlies” (DARBY)
  • v4 [grammatical]: Tense translation for the aorist verb. — “chose” (WEB, ASV, DRC) vs “hath chosen” (KJV, WEBSTER) vs “did choose” (YLT) vs “has” (DARBY)
  • v4 [lexical]: Lexical choice for translating 'amōmous' (defect, blemish, unspotted). — “without blame before him” (KJV, WEBSTER) vs “defect” (WEB) vs “blemish” (ASV) vs “unblemished” (YLT) vs “blameless” (DARBY) vs “unspotted” (DRC)
  • v4 [lexical]: Lexical choice for translating 'agapē'. — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his sight in charity” (DRC)
  • v5 [lexical]: Lexical choice for translating 'proorisas'. — “Having predestinated” (KJV, WEBSTER) vs “foreordained” (ASV, YLT) vs “predestined” (WEB) vs “marked” (DARBY) vs “Who hath” (DRC)
  • v5 [lexical]: Translation of 'huiothesian' (adoption/adoption as sons) and preposition choice. — “through” (DARBY, DRC) vs “as through” (WEB) vs “of children by” (KJV) vs “as sons through” (ASV) vs “sons through” (YLT) vs “to himself” (WEBSTER)
  • v5 [lexical]: Lexical choice for 'eudokian'. — “good pleasure” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “purpose” (DRC)
  • v5 [lexical]: Lexical choice for 'thelēmatos' (will/desire). — “will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “desire” (WEB)
  • v6 [stylistic]: Stylistic preposition choice (to vs unto). — “To” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Unto” (DRC)
  • v6 [grammatical]: Relative pronoun and preposition phrasing. — “in which” (YLT, WEBSTER, DRC) vs “wherein” (KJV, DARBY) vs “by which” (WEB) vs “which” (ASV)
  • v6 [lexical]: Lexical translation of 'echaritōsen'. — “hath made” (KJV, WEBSTER) vs “freely gave” (WEB) vs “freely bestowed on” (ASV) vs “did make” (YLT) vs “has taken” (DARBY) vs “graced” (DRC)
  • v6 [interpretive]: Textual or interpretive choice adding 'his' or 'his beloved son' vs 'the Beloved'. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
  • v7 [grammatical]: Relative vs personal pronoun translation ('whom' vs 'him'). — “whom” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “him” (WEB)
  • v7 [lexical]: Lexical choice for 'aphesin' (forgiveness vs remission). — “forgiveness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “remission” (YLT, DRC)
  • v7 [lexical]: Lexical choice for 'paraptōmatōn' (sins vs trespasses vs offences). — “sins” (KJV, WEBSTER, DRC) vs “our trespasses” (WEB, ASV) vs “the trespasses” (YLT) vs “offences” (DARBY)
  • v8 [lexical]: Lexical choice for 'phronēsei' (prudence vs intelligence). — “prudence” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “intelligence” (DARBY)
  • v9 [grammatical]: Grammatical phrasing of the participle 'gnōrisas'. — “Having made” (KJV, YLT, DARBY, WEBSTER) vs “making” (WEB, ASV) vs “That he might make” (DRC)
  • v9 [stylistic]: Stylistic choice of preposition. — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC)
  • v9 [grammatical]: Reflexive vs personal pronoun ('himself' vs 'him'). — “himself” (KJV, YLT, DARBY, WEBSTER) vs “him” (WEB, ASV, DRC)
  • v10 [grammatical]: Translation of the neuter plural article 'ta' (the things vs both which are). — “the things” (WEB, ASV, YLT, DARBY) vs “both which are” (KJV, WEBSTER) vs “that” (DRC)
  • v10 [grammatical]: Plural vs singular translation of 'ouranois'. — “the heavens” (WEB, ASV, YLT, DARBY) vs “heaven” (KJV, WEBSTER, DRC)
  • v11 [lexical]: Lexical or grammatical verb choice for 'energountos'. — “worketh” (KJV, ASV, WEBSTER, DRC) vs “does” (WEB) vs “the” (YLT) vs “works” (DARBY)
  • v11 [lexical]: Lexical translation of 'kata' (after vs according to). — “after” (WEB, KJV, ASV, WEBSTER) vs “according to” (DARBY, DRC) vs “is working according to” (YLT)
  • v12 [lexical]: Lexical choice for 'proēlpikotas'. — “had before hoped” (WEB, ASV) vs “first trusted in” (KJV, WEBSTER) vs “did hope the” (YLT) vs “have pre-trusted the” (DARBY) vs “before hoped” (DRC)
  • v13 [grammatical]: Relative vs personal pronoun usage. — “whom ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “him you” (WEB) vs “you” (DRC)
  • v13 [lexical]: Lexical choice for 'euangelion'. — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
  • v13 [lexical]: Translation of the article and phrasing for 'Holy Spirit of promise'. — “the” (ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER) vs “the promised” (WEB)
  • v14 [interpretive]: Relative pronoun choice reflecting personhood (which vs who). — “Which” (KJV, ASV, YLT, WEBSTER) vs “who” (WEB, DARBY, DRC)
  • v14 [lexical]: Lexical choice for 'arrabōn'. — “the earnest” (KJV, DARBY, WEBSTER) vs “an” (ASV, YLT) vs “a pledge” (WEB) vs “pledge” (DRC)
  • v14 [lexical]: Preposition choice translating 'eis'. — “to” (WEB, YLT, DARBY) vs “until” (KJV, WEBSTER) vs “unto” (ASV, DRC)
  • v14 [lexical]: Lexical choice for 'peripoiēseōs' (possession/acquisition). — “acquired to” (YLT, DARBY) vs “God’s own to” (WEB) vs “the purchased possession unto” (KJV) vs “God’s own” (ASV) vs “to” (WEBSTER) vs “acquisition” (DRC)
  • v15 [lexical]: Lexical choice for 'Dia touto'. — “Wherefore” (KJV, DARBY, WEBSTER, DRC) vs “For this cause” (WEB, ASV) vs “Because of this” (YLT)
  • v15 [grammatical]: Grammatical phrasing of the participle 'akousas'. — “having” (WEB, ASV, YLT, DARBY, WEBSTER) vs “after I heard” (KJV) vs “hearing” (DRC)
  • v15 [grammatical]: Translation of the article as 'the' or a possessive pronoun 'your'. — “your” (KJV, YLT, WEBSTER, DRC) vs “the” (WEB, ASV, DARBY)
  • v15 [grammatical]: Phrasing of the article and preposition ('tēn eis'). — “to” (YLT, WEBSTER) vs “which you have toward” (WEB) vs “unto” (KJV) vs “which ye show toward” (ASV) vs “which ye have towards” (DARBY) vs “towards” (DRC)
  • v16 [stylistic]: Grammatical phrasing of the negative present verb. — “Cease not to give” (KJV, ASV, WEBSTER, DRC) vs “do cease giving” (YLT, DARBY) vs “don’t” (WEB)
  • v16 [lexical]: Lexical choice for 'mneian'. — “mention” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “commemoration” (DRC)
  • v16 [lexical]: Preposition choice translating 'epi'. — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “at” (DARBY)
  • v17 [grammatical]: Grammatical choice for expressing the subjunctive/optative mood. — “may” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “would” (DARBY)
  • v17 [lexical]: Lexical choice for 'epignōsei'. — “knowledge” (WEB, KJV, ASV, WEBSTER, DRC) vs “recognition” (YLT) vs “full” (DARBY)
  • v19 [lexical]: Lexical choice for 'hyperballon'. — “exceeding” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “surpassing” (DARBY)
  • v19 [stylistic]: Stylistic phrasing of direction (toward us vs to us-ward). — “toward us” (WEB, WEBSTER) vs “to us-ward” (KJV, ASV) vs “towards us” (DARBY, DRC) vs “us” (YLT)
  • v19 [lexical]: Lexical choice for 'energeian'. — “the working” (KJV, YLT, DARBY, WEBSTER) vs “that” (WEB, ASV) vs “operation” (DRC)
  • v19 [lexical]: Lexical or grammatical phrasing for 'tou kratous tēs ischyos'. — “the strength of might” (WEB, ASV) vs “his mighty power” (KJV, WEBSTER) vs “the of His might” (YLT) vs “the might of strength” (DARBY) vs “the might of” (DRC)
  • v20 [stylistic]: Form of the verb 'worked' vs 'wrought'. — “wrought” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “worked” (WEB)
  • v20 [grammatical]: Grammatical phrasing of the participle 'egeiras'. — “when he raised” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT) vs “in raising” (DARBY) vs “raising” (DRC)
  • v20 [lexical]: Lexical translation of 'ek nekrōn' (from vs out of vs among). — “from” (WEB, KJV, ASV, WEBSTER) vs “out of” (YLT) vs “among” (DARBY) vs “up” (DRC)
  • v20 [grammatical]: Lexical or grammatical translation of 'kathisas'. — “made” (WEB, ASV) vs “set” (KJV, WEBSTER) vs “did” (YLT) vs “he” (DARBY) vs “setting” (DRC)
  • v20 [grammatical]: Prepositional or infinitive phrasing for 'en dexia'. — “at” (KJV, YLT, WEBSTER) vs “to sit” (WEB, ASV) vs “down” (DARBY) vs “on” (DRC)
  • v21 [lexical]: Lexical choice for 'aiōni' (world vs age). — “world” (KJV, ASV, WEBSTER, DRC) vs “age” (WEB, YLT, DARBY)
  • v22 [lexical]: Lexical choice for 'edōken' (gave vs hath made). — “gave” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did give” (YLT) vs “hath made” (DRC)
  • v22 [lexical]: Lexical choice for 'ekklēsia' (church vs assembly). — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
  • v23 [grammatical]: Translation of 'plēroumenou' (active vs passive/middle voice meaning). — “that filleth” (KJV, ASV, WEBSTER) vs “who fills” (WEB, DARBY) vs “who is filling the” (YLT) vs “who is filled” (DRC)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text (SBLGNT / NA28 tradition).

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

Academic analysis of Ephesians 1 begins with a major textual problem in verse 1: the locative phrase 'in Ephesus' (ἐν Ἐφέσῳ) is absent from the earliest and most reliable Greek manuscripts, including Papyrus 46, Codex Sinaiticus, and Codex Vaticanus. Consequently, textual critics often view the document either as a circular letter intended for multiple churches in Asia Minor (perhaps leaving a blank space for the reader to insert the local church's name) or as a general theological tractate. Structurally, the chapter is renowned for its complex Greek syntax. Verses 3-14 comprise a single, 202-word sentence, organized as an elaborate Jewish-style berakhah (blessing). It is rhythmically divided by the refrain 'to the praise of his glory' (vv. 6, 12, 14), structurally outlining the roles of the Father, Son, and Spirit in redemption. Theologically, the chapter features a highly developed 'cosmic Christology' and 'realized eschatology.' Believers are already blessed 'in the heavenly places' (v. 3), and Christ is portrayed as the ultimate unifier of the cosmos ('to sum up all things,' v. 10). Verses 15-23 shift to an intercessory prayer, emphasizing Christ's exaltation over all cosmic powers (vv. 20-21) and presenting the church not merely as a local assembly, but as a universal, cosmic body (vv. 22-23). The vocabulary—including 'mystery' (v. 9) and 'dispensation' (v. 10)—signals a distinct theological synthesis.

Jewish interpretation

As Ephesians is a New Testament epistle, it is entirely outside the Tanakh and holds no scriptural status in Jewish tradition. Consequently, classical Jewish interpretation possesses no immediate theological, halakhic, or textual engagement with this chapter.

Latter-day Saint

Ephesians 1 is read as an apostolic letter to faithful members ('saints') outlining the grand scope of God's plan. Paul describes the believers as having been chosen in Christ before the world's creation and foreordained to adoption. He outlines the mystery of God's will: that in a future 'dispensation of the fulness of times,' all things in heaven and earth will be gathered together in one in Christ. The text affirms that the believers have been sealed with the Holy Spirit of promise, acting as an earnest of their inheritance. Paul concludes with a prayer that the saints receive a spirit of revelation to comprehend the greatness of Christ's power and His position as the living head of the Church, which is His body.

Jehovah's Witnesses

In this opening chapter, Paul outlines the grand, eternal purpose of God: to bring all creation into unity through Jesus Christ. He blesses God for choosing and foreordaining believers to adoption as sons, providing redemption through Christ's blood, and revealing the 'sacred secret' (or mystery) of His will. Paul explains that God has set up an administration to gather all things in heaven and on earth in Christ. He concludes with a prayer that the Ephesian Christians receive a spirit of wisdom to fully comprehend this hope, God's mighty power, and Christ's supreme exaltation over all earthly and heavenly authorities.

NCB 所做的翻译选择 (20)
  • v1: through the will of God — Directly translates the prepositional phrase without rearranging the nouns.
  • v1: in Ephesus — Retains the traditional locative identifier for the epistle despite textual critical discussions.
  • v1: to the saints who are in Ephesus and faithful — Preserves the single article governing both descriptors in Greek.
  • v3: Blessed... blessed... blessing — Maintains the distinct cognate construction found in the Greek berakhah formula.
  • v4: blameless — Accurately renders the lack of moral or cultic blemish while remaining natural in contemporary English.
  • v4: before the foundation of the world — Supplies English definite articles naturally required by the language structure despite the Greek anarthrous noun string.
  • v5: for adoption — Replaces archaic 'unto' with contemporary 'for'.
  • v6: favored — Preserves the wordplay (grace/graced) without sounding stilted.
  • v6: the Beloved — Preserves the source text's substantival participle.
  • v10: for an administration — Replaces archaic 'unto' with contemporary 'for'.
  • v12: who previously hoped — Captures the temporal prefix of the participle.
  • v12: to the praise — Replaces archaic 'unto' with contemporary 'to'.
  • v13: the Holy Spirit of the promise — Retains the exact appositive structure and genitive literalism in the source text.
  • v14: who — Reflects the personal agency of the Holy Spirit, aligning with the act of sealing.
  • v14: the guarantee — A more accessible, modern financial and covenantal term for the Semitic loanword.
  • v14: for the redemption — Replaces archaic 'unto' with contemporary 'for'.
  • v15: toward all the saints — Replaces archaic 'unto' with contemporary 'toward'.
  • v18: that you may know — Replaces archaic 'unto' for modern naturalness while properly handling the infinitive of purpose.
  • v19: the strength of his might — Preserves the dense string of power cognates present in the source language.
  • v23: who fills — Translates the participle as active/middle voice rather than passive.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

查看完整的逐步推导过程 → · AI 生成于 Oct 20, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)