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以弗所书 3

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1For this reason I, Paul, the prisoner of Christ Jesus on behalf of you Gentiles— 2assuming that you have heard of the administration of the grace of God that was given to me for you, 3that by revelation the mystery was made known to me, as I wrote briefly before, 4by which, as you read, you are able to understand my insight into the mystery of Christ, 5which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets by the Spirit, 6that the Gentiles are fellow heirs and fellow members of the body and fellow partakers of his promise in Christ Jesus through the gospel, 7of which I became a servant according to the gift of the grace of God that was given to me according to the working of his power. 8To me, the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9and to bring to light for everyone what is the administration of the mystery that has been hidden for ages in God, who created all things through Jesus Christ; 10so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places, 11according to the purpose of the ages that he accomplished in Christ Jesus our Lord, 12in whom we have the boldness and the access in confidence through faith in him. 13Therefore I ask you not to lose heart at my afflictions on your behalf, which is your glory. 14For this reason I bend my knees to the Father of our Lord Jesus Christ, 15from whom every family in the heavens and on earth is named, 16that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit in the inner person, 17that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, 18may have the strength to comprehend with all the saints what is the breadth and length and height and depth, 19and to know the love of Christ that surpasses knowledge, that you may be filled to all the fullness of God. 20Now to him who is able to do superabundantly beyond all that we ask or understand, according to the power that is working in us, 21to him be the glory in the church and in Christ Jesus to all the generations of the age of the ages. Amen.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 以弗所书 3 →

各传统一致认同之处

Across all families, it is universally affirmed that the mystery, previously hidden but now revealed by the Spirit, is that Gentiles are fellow heirs and equal members of the body in Christ. A significant majority also agrees that God's manifold wisdom is made known to heavenly powers specifically through the existence of the church, which several traditions recognize as the realization of God's eternal purpose rather than a mere parenthesis in redemptive history. However, the exact nature of… 登录以阅读 完整共识 →

各传统的分歧之处

  • The church, as the instrument of God's manifold wisdom, is fundamentally a visible, historical, and sacramental reality.

    catholic: AFFIRM; anglican: QUALIFY; anabaptist: QUALIFY

  • The principalities and powers mentioned by Paul are rebellious structural, political, and spiritual forces to which the church must witness.

    catholic: DENY; orthodox: QUALIFY; anabaptist: AFFIRM; adventist: QUALIFY

  • Believers possess bold and direct access to God solely through faith, bypassing any need for earthly ecclesial mediation.

    oriental-orthodox: DENY; anglican: QUALIFY; baptist: AFFIRM

  • The strengthening of the inner man requires rigorous ascetic discipline and purification to prepare the heart for the divine presence.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY

  • Being strengthened with might by the Spirit invokes a dynamic, experiential divine energy connected to the baptism in the Holy Spirit.

    pentecostal: AFFIRM; restorationist: DENY

  • The indwelling of Christ in the believer's heart establishes a mystical union that follows justification.

    lutheran: AFFIRM; restorationist: DENY

  • The indwelling of Christ is a real, ontological participation in God mediated through the Holy Spirit and the sacraments.

    oriental-orthodox: AFFIRM; restorationist: DENY

  • The indwelling of Christ in the heart is contingent upon personal faith, highlighting the necessity of an experiential inward conversion.

    baptist: AFFIRM; restorationist: DENY

  • Being filled with all the fullness of God defines the state of entire sanctification and perfect love achievable in this present life.

    reformed: QUALIFY; methodist: AFFIRM; adventist: QUALIFY

  • Paul's prayer outlines a sequential progression of sanctifying grace, culminating in entire sanctification.

    reformed: QUALIFY; methodist: AFFIRM

  • The chapter's concluding doxology functions as a scriptural model for standardized liturgical benedictions that bless and conclude corporate worship.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

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

Paul describes his apostolic commission as the steward of the 'mystery' previously hidden but now revealed: that the Gentiles are co-heirs in Christ (vv. 4-6). This revelation is so cosmic that the heavenly beings learn of God's wisdom through the Church (v. 10). Paul then prays that his readers may be strengthened inwardly to grasp the vast dimensions of Christ's love and be filled with God's fullness (vv. 14-19). Reception: The Catholic tradition, bridging East and West, understands the 'mystery' (mysterion/sacramentum) in profound ecclesiological and cosmic terms. The Catechism of the Catholic Church reads verse 9 as foundational for defining the Church as the visible sacrament of God's hidden plan. In the Eastern tradition, John Chrysostom (Homilies on Ephesians) marvels at the cosmic dignity granted to the Church in verse 10, teaching that the angelic hosts, the 'principalities and powers', learn the manifold wisdom of God not by direct heavenly revelation, but by witnessing the unfolding of redemption within the earthly Church. Verse 15, historically translated in the Latin tradition as 'of whom all paternity in heaven and earth is named' (as in the Douay-Rheims), provides a crucial foundation for Catholic theology of the family and the Trinity. Thomas Aquinas (Summa Theologiae) employs this verse to demonstrate that human fatherhood is not the archetype projected onto God, but rather an analogical participation in the eternal Fatherhood of the First Person of the Trinity.

Eastern Orthodox

Paul describes his apostolic calling as a steward of the 'mystery' now revealed by the Spirit: that the Gentiles are fellow heirs and members of the same body in Christ. He marvels at the grace given to him, the least of the saints, to preach the unsearchable riches of Christ to the nations. Through the establishment of the Church, God's manifold wisdom is now made known even to the cosmic principalities and powers. Because of this profound reality, Paul transitions into a deep intercessory prayer, bowing to the Father from whom all families derive their name. He prays that the Ephesians would be strengthened in their inner person by the Spirit, that Christ would dwell in their hearts through faith, and that they would be rooted in love to experientially comprehend the vast dimensions of Christ's love. The passage culminates in the hope that believers will be filled with all the fullness of God, ending with a doxology praising God's power at work within the assembly. Reception: Eastern Orthodox theology reads this chapter as a profound exposition of ecclesiology, apophaticism, and theosis. Verse 10 is central to Orthodox reflections on the cosmic dimension of the Church; John Chrysostom emphasizes that the angelic orders ('principalities and powers') did not fully comprehend the mystery of salvation until they witnessed it unfolding through the Church. Verse 15 highlights that the Father is the unoriginate source of all paternity and relational existence (the Greek 'patria' deriving from 'pater'). Verses 18 and 19 are foundational for the Orthodox apophatic tradition. The phrase 'love of Christ which passeth knowledge' is emphasized by Patristic writers like Gregory of Nyssa to demonstrate that the highest knowledge of God is found in an experiential union of love rather than in intellectual comprehension. Furthermore, the petition to be 'filled with all the fulness of God' (v. 19) is a primary scriptural locus for the doctrine of theosis (deification). Maximus the Confessor interprets this 'fullness' (pleroma) as humanity receiving by grace the uncreated energies of God, thereby becoming fully deified without losing human nature or blurring the Creator-creature distinction. The 'inner man' of verse 16 is identified in ascetic literature with the 'nous' (the spiritual intellect or eye of the heart), which must be purified to perceive God.

Oriental Orthodox

In this chapter, Paul explains his imprisonment as a result of his apostolic commission to the Gentiles. He describes the revelation of a profound mystery: that Gentiles are now fellow heirs, members of the same body, and partakers of the promise in Christ Jesus. Paul sees his ministry as a grace given to proclaim the unsearchable riches of Christ and to reveal this hidden mystery to all, including the heavenly principalities and powers. Because of this eternal purpose, he transitions into a fervent prayer, bowing before the Father, asking that the believers be strengthened in their inner person by the Spirit. He prays that Christ may dwell in their hearts through faith, so that, rooted in love, they might comprehend the boundless dimensions of Christ's love and be filled with the fullness of God. The chapter concludes with a soaring doxology to God's superabundant power and eternal glory in the Church. Reception: The Oriental Orthodox tradition receives Ephesians 3 as a foundational text for its Christology, theology of theosis (deification), and ascetic mysticism. The 'mystery which from the beginning of the world hath been hid in God' (v. 9) is interpreted by the miaphysite Fathers as the Incarnation itself. For Severus of Antioch, this mystery encompasses the ineffable and unsearchable hypostatic union of divinity and humanity into the one incarnate nature of God the Word, a manifold wisdom now displayed to heavenly powers (v. 10). The prayer for Christ to 'dwell in your hearts by faith' (v. 17) and for believers to be 'filled with all the fulness of God' (v. 19) forms a cornerstone of the tradition's understanding of participation in the divine. Cyril of Alexandria emphatically taught that this indwelling is not merely a mental or moral affinity, but a real, ontological participation in God mediated through the Holy Spirit and the reception of the Eucharist. Consequently, the believer is transformed by the unsearchable riches of Christ. In the Syriac ascetic tradition, the focus turns to the 'inner man' (v. 16). Philoxenus of Mabbug reads this verse as a mandate for the rigorous purification of the heart. The strengthening of the inner man through the Spirit is seen as the necessary ascetical preparation to become a worthy receptacle for the indwelling of the Word.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, 2if it is so that you have heard of the administration of that grace of God which was given me toward you, 3how that by revelation the mystery was made known to me, as I wrote before in few words, 4by which, when you read, you can perceive my understanding in the mystery of Christ, 5which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit, 6that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News, 7of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power. 8To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 9and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ, 10to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 11according to the eternal purpose which he accomplished in Christ Jesus our Lord. 12In him we have boldness and access in confidence through our faith in him. 13Therefore I ask that you may not lose heart at my troubles for you, which are your glory. 14For this cause, I bow my knees to the Father of our Lord Jesus Christ, 15from whom every family in heaven and on earth is named, 16that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner person, 17that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love, 18may be strengthened to comprehend with all the saints what is the width and length and height and depth, 19and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God. 20Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 21to him be the glory in the assembly and in Christ Jesus to all generations, forever and ever. Amen.

KJV · King James Version

1For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11According to the eternal purpose which he purposed in Christ Jesus our Lord: 12In whom we have boldness and access with confidence by the faith of him. 13Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 14For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15Of whom the whole family in heaven and earth is named, 16That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

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改变含义的差异 (59)
  • v1 [lexical]: (vv 1, 14) translation of 'charin' as 'cause' or 'reason' — “cause” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “reason” (DARBY)
  • v1 [lexical]: word order of 'Jesus Christ' versus 'Christ Jesus' and translation of the preposition 'hyper' as 'for' or 'on behalf of' — “for” (KJV, WEBSTER, DRC) vs “Jesus” (YLT, DARBY) vs “Jesus on behalf of” (WEB) vs “Jesus in behalf of” (ASV)
  • v1 [lexical]: translation of 'ethnōn' as 'Gentiles' or 'nations' — “Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “the nations” (YLT) vs “nations” (DARBY)
  • v2 [lexical]: translation of 'oikonomian' as 'dispensation' or 'administration' — “dispensation” (KJV, ASV, YLT, WEBSTER, DRC) vs “administration” (WEB, DARBY)
  • v2 [stylistic]: (vv 2, 7) use of 'the' or 'that' to translate the article — “the” (KJV, YLT, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV)
  • v2 [grammatical]: verb tense and auxiliary choice for 'given' — “which is” (KJV, WEBSTER, DRC) vs “was” (WEB, ASV) vs “that was” (YLT) vs “has been” (DARBY)
  • v2 [lexical]: translation and phrasing of 'eis hymas' denoting direction toward the readers — “me to you-ward” (KJV, ASV) vs “toward you” (WEB) vs “to in regard you” (YLT) vs “me towards you” (DARBY) vs “on your account” (WEBSTER) vs “towards you” (DRC)
  • v3 [lexical]: translation of 'kata' as 'by' or 'according to' — “by” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “according to” (DRC)
  • v3 [grammatical]: active versus passive construction for 'made known' — “he” (KJV, YLT, WEBSTER) vs “the mystery has been” (DARBY, DRC) vs “the mystery was” (WEB) vs “was” (ASV)
  • v3 [stylistic]: (vv 3, 5, 8, 14, 21) archaic 'unto' versus modern 'to' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v4 [lexical]: translation of 'synesin' as 'knowledge', 'understanding', or 'intelligence' — “knowledge” (KJV, YLT, WEBSTER, DRC) vs “understanding” (WEB, ASV) vs “intelligence” (DARBY)
  • v5 [lexical]: translation of 'geneais' as 'generations' or 'ages' — “generations” (WEB, ASV, YLT, DRC) vs “ages was” (KJV, WEBSTER) vs “generations has” (DARBY)
  • v5 [lexical]: translation of 'huiois' as 'sons' or 'children' — “sons” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “children” (WEB)
  • v5 [lexical]: translation of the preposition 'en' as 'in' or 'by' regarding the Spirit — “in” (WEB, ASV, YLT, DARBY, DRC) vs “by” (KJV, WEBSTER)
  • v6 [grammatical]: syntactic handling and supplied words for the predicate nominative 'fellow heirs' — “are fellow heirs” (WEB) vs “Gentiles should be fellowheirs” (KJV) vs “are” (ASV) vs “nations” (YLT) vs “nations joint heirs” (DARBY) vs “joint-heirs” (WEBSTER) vs “fellow heirs” (DRC)
  • v6 [lexical]: translation of 'syssōma' as 'of the same body', 'fellow members', or 'joint body' — “of the same” (KJV, YLT, WEBSTER, DRC) vs “fellow members” (WEB) vs “fellow-members” (ASV) vs “a joint” (DARBY)
  • v6 [lexical]: translation of 'symmetocha' as 'partakers', 'fellow partakers', 'joint partakers', or 'co-partners' — “partakers” (KJV, YLT, WEBSTER) vs “fellow” (WEB) vs “fellow-partakers” (ASV) vs “joint” (DARBY) vs “co-partners” (DRC)
  • v6 [textual]: manuscript variation including or excluding the possessive pronoun 'his' (autou) modifying 'promise' — “his” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “the” (ASV)
  • v6 [textual]: manuscript variation including 'Jesus' after 'Christ', and translation of the preposition before the gospel — “Jesus through” (WEB, ASV) vs “by” (KJV, WEBSTER) vs “Jesus” (DARBY, DRC) vs “through” (YLT)
  • v6 [lexical]: translation of 'euangeliou' as 'gospel', 'Good News', or 'glad tidings' — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
  • v7 [stylistic]: stylistic choice between 'Whereof' and 'of which' — “of which” (WEB, YLT, DARBY, WEBSTER, DRC) vs “Whereof” (KJV, ASV)
  • v7 [lexical]: translation of 'diakonos' and the verb 'ginomai' for becoming a servant or minister — “was made a minister” (KJV, ASV, WEBSTER) vs “servant” (WEB) vs “became ministrant” (YLT) vs “am become” (DARBY) vs “am” (DRC)
  • v7 [lexical]: translation of 'kata' as 'according to' or 'by' — “according to” (WEB, ASV, YLT, DARBY, DRC) vs “by” (KJV, WEBSTER)
  • v8 [grammatical]: verb tense and auxiliary choice for 'was given' — “was” (WEB, ASV) vs “is” (KJV, WEBSTER) vs “was given” (YLT) vs “has” (DARBY) vs “given” (DRC)
  • v8 [lexical]: translation of 'anexichniaston' as 'unsearchable' or 'untraceable' — “unsearchable” (WEB, KJV, ASV, WEBSTER, DRC) vs “untraceable” (YLT) vs “glad tidings of the” (DARBY)
  • v9 [lexical]: translation of 'phōtisai' as 'make see', 'enlighten', or 'cause to see' — “make” (WEB, KJV, ASV, WEBSTER) vs “enlighten” (DARBY, DRC) vs “cause” (YLT)
  • v9 [grammatical]: syntactic handling of 'all' and phrasing of the infinitive/purpose clause — “men see” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT) vs “with the knowledge of” (DARBY) vs “that they may” (DRC)
  • v9 [textual]: manuscript variation between 'koinonia' (fellowship) and 'oikonomia' (dispensation/administration) — “fellowship” (KJV, YLT, WEBSTER) vs “administration” (WEB, DARBY) vs “dispensation” (ASV, DRC)
  • v9 [grammatical]: syntactic phrasing and auxiliary verb choice for 'created' — “created” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “has” (DARBY)
  • v10 [lexical]: translation of 'exousiais' as 'powers' or 'authorities' — “powers” (KJV, WEBSTER, DRC) vs “the” (WEB, ASV) vs “the authorities” (YLT) vs “authorities” (DARBY)
  • v11 [lexical]: translation of 'epoiēsen' as 'purposed', 'made', or 'accomplished' — “purposed” (KJV, ASV, DARBY, WEBSTER) vs “made” (YLT, DRC) vs “accomplished” (WEB)
  • v12 [stylistic]: use of relative pronoun 'whom' versus personal pronoun 'him' — “whom” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “him” (WEB)
  • v12 [lexical]: translation of the preposition 'en' as 'in' or 'with' — “in” (WEB, ASV, YLT, DARBY) vs “with” (KJV, WEBSTER, DRC)
  • v12 [grammatical]: translation of 'dia' and supplying of pronouns for 'through our faith' — “by the” (KJV, DARBY, WEBSTER, DRC) vs “through our” (WEB, ASV) vs “through” (YLT)
  • v12 [interpretive]: translation of the genitive 'autou' as objective ('faith in him') or subjective ('faith of him') — “of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in” (WEB, ASV)
  • v13 [stylistic]: stylistic choice between 'Wherefore' and 'Therefore' — “Wherefore” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Therefore” (WEB)
  • v13 [lexical]: translation of 'aitoumai' as 'ask', 'desire', 'beseech', or 'pray' — “desire that ye faint” (KJV, WEBSTER) vs “ask you may” (WEB) vs “ask may” (ASV) vs “ask you” (YLT) vs “beseech you” (DARBY) vs “pray you” (DRC)
  • v13 [lexical]: translation of 'mē enlakein' as 'not to faint' or 'not to lose heart' — “at” (KJV, WEBSTER) vs “lose heart” (WEB) vs “faint” (ASV) vs “to faint in” (YLT) vs “to faint through” (DARBY) vs “to faint” (DRC)
  • v13 [lexical]: translation of 'thlipsesin' as 'tribulations' or 'troubles' — “tribulations” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “troubles” (WEB)
  • v15 [lexical]: translation of 'ex' as 'of' or 'from' — “Of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “from” (WEB, ASV)
  • v15 [grammatical]: translation of 'pasa patria' reflecting distributive ('every family') or collective ('the whole family') understanding — “every” (WEB, ASV, DARBY) vs “the whole family” (KJV, YLT, WEBSTER) vs “all paternity” (DRC)
  • v15 [lexical]: translation of 'ouranois' as singular 'heaven' or plural 'heavens' — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v16 [grammatical]: verb mood and phrasing for 'would grant' or 'may give' — “would grant” (WEB, KJV, ASV, WEBSTER, DRC) vs “may give to” (YLT) vs “may give” (DARBY)
  • v16 [grammatical]: use of infinitive 'to be strengthened' versus subjunctive 'that you may be strengthened' — “to” (KJV, DARBY, WEBSTER, DRC) vs “that you may” (WEB) vs “that ye may” (ASV) vs “with might” (YLT)
  • v16 [lexical]: translation of the preposition 'eis' before 'the inner man' — “in” (WEB, KJV, ASV, DARBY, WEBSTER) vs “regard to” (YLT) vs “with might unto” (DRC)
  • v16 [lexical]: translation of 'anthrōpon' as 'man' or 'person', and 'esō' as 'inner' or 'inward' — “inner man” (KJV, YLT, DARBY, WEBSTER) vs “inward” (ASV, DRC) vs “person” (WEB)
  • v18 [lexical]: translation of 'exischusēte' as 'able', 'strong', or 'strengthened' — “able” (KJV, WEBSTER, DRC) vs “strengthened” (WEB) vs “strong” (ASV) vs “in strength” (YLT) vs “fully” (DARBY)
  • v18 [lexical]: translation of 'katalabesthai' as 'comprehend' or 'apprehend' — “comprehend” (WEB, KJV, YLT, WEBSTER, DRC) vs “apprehend” (ASV, DARBY)
  • v18 [lexical]: translation of 'platos' as 'breadth' or 'width' — “breadth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “width” (WEB)
  • v18 [stylistic]: word order of dimensions and archaic spelling of 'height' — “and depth” (WEB, ASV, DRC) vs “depth and height” (KJV, YLT, DARBY) vs “highth” (WEBSTER)
  • v19 [grammatical]: phrasing of the subjunctive verb for 'may be filled' including supplied pronouns — “may” (ASV, YLT, DARBY, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV)
  • v19 [lexical]: translation of the preposition 'eis' as 'with', 'unto', or 'to' — “with” (WEB, KJV, WEBSTER) vs “unto” (ASV, DRC) vs “to” (YLT) vs “even to” (DARBY)
  • v20 [stylistic]: introductory phrasing and conjunction choice for 'Now to him' — “to” (WEB, WEBSTER, DRC) vs “Now unto” (KJV, ASV) vs “and to” (YLT) vs “But to” (DARBY)
  • v20 [stylistic]: relative pronoun choice 'that' versus 'who' — “that” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB, YLT, DRC)
  • v20 [lexical]: translation of 'aitoumetha' as 'ask' or 'desire' — “ask” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “desire” (DRC)
  • v20 [lexical]: translation of 'nooumen' as 'think' or 'understand' — “think” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “understand” (DRC)
  • v20 [grammatical]: verb tense and relative pronoun choice for 'works' — “that worketh” (KJV, ASV, WEBSTER, DRC) vs “works” (WEB) vs “is working” (YLT) vs “which works” (DARBY)
  • v21 [textual]: manuscript variation including or excluding the conjunction 'and' (kai) before 'in Christ Jesus' — “church by” (KJV, WEBSTER) vs “and in” (ASV, DRC) vs “assembly in” (YLT, DARBY) vs “assembly and in” (WEB)
  • v21 [lexical]: translation of the preposition 'eis' as 'unto', 'to', or 'throughout' — “unto” (ASV, DARBY, DRC) vs “to” (WEB, YLT) vs “throughout” (KJV, WEBSTER)

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Provided Greek text (appears to be a mixed Byzantine/Majority text type, as it includes TR elements like 'διὰ Ἰησοῦ Χριστοῦ' in v. 9 and 'τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ' in v. 14, but reads 'οἰκονομία' instead of the TR's 'κοινωνία' in v. 9).

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

Ephesians 3 functions within the Hellenistic epistolary genre as an extended anacoluthon (syntactical interruption). The author begins a prayer in verse 1 ('For this cause I, Paul...'), breaks off to insert a 12-verse digression regarding his apostolic ministry to the Gentiles, and resumes the prayer in verse 14 ('For this cause I bow my knees...'). Within the digression, the term 'mystery' (Greek: mysterion) is redefined from its usage in undisputed Pauline letters (where it typically denotes eschatological secrets) to a specific ecclesiological reality: the unprecedented union of Gentiles and Jews into a single, co-equal body. The text asserts a cosmic ecclesiology, positioning the church as the vehicle through which God's 'manifold wisdom' is displayed to heavenly 'principalities and powers' (verse 10). Philologically, the passage contains a notable paronomasia (wordplay) in verses 14-15, linking 'Father' (patera) with 'family' or 'lineage' (patria), suggesting that all earthly and heavenly social organization derives its name and structure from the divine.

Jewish interpretation

In its immediate context, the author, identifying as Paul, describes a divine revelation of a 'mystery' that was previously hidden but is now made known (verses 3-5, 9). The content of this mystery is explicitly defined in the text: Gentiles are now 'fellow heirs,' 'fellow members of the body,' and partakers of the promise in Christ (verse 6). The author frames his own imprisonment and ministry as a specific grace given to him to preach this message to the nations (verses 1, 7-8), and he concludes with a prayer for the readers' spiritual strengthening and comprehension of divine love (verses 14-19).

Latter-day Saint

In this chapter, Paul explains his specific apostolic stewardship to the Gentiles. He describes the 'mystery' of Christ—that Gentiles are now fellow heirs in the body of Christ—which was hidden in past ages but is now revealed by the Spirit to God's holy apostles and prophets. Paul marvels at the grace given to him, despite his unworthiness, to preach these unsearchable riches. The chapter concludes with a profound intercessory prayer, where Paul bows to the Father, from whom the whole family in heaven and earth is named, asking that the Ephesians be strengthened in their inner person by the Spirit, grounded in love, and empowered to comprehend the boundless dimensions of Christ's love.

Jehovah's Witnesses

In this epistle chapter, Paul describes his divine commission to preach to the Gentiles, explaining that a 'mystery' (or sacred secret) previously hidden has now been revealed by the Spirit to the apostles and prophets. This secret is that Gentiles are fellow heirs and members of the same body in Christ. He asserts that through the church, God's manifold wisdom is being displayed to heavenly powers. Paul concludes with a prayer to the Father, asking that the believers be strengthened in their inner selves, comprehend the immense love of Christ, and be filled with God's fullness, ending in a doxology.

NCB 所做的翻译选择 (73)
  • v1: reason — Accurately renders the prepositional phrase while avoiding archaic English phrasing.
  • v1: Christ Jesus — Follows the exact word order of the Greek text.
  • v1: on behalf of — Accurately conveys the substitutionary or representative force of the preposition.
  • v1: Gentiles — Fits the specific ethnic contrast established in the epistle's context.
  • v1: Gentiles— — Accurately reflects the structural anacoluthon noted by the academic panel.
  • v2: assuming that you have heard — Conveys the particle's force of a confident assumption rather than a doubtful condition.
  • v2: administration — Accurately reflects the managerial concept without outdated theological baggage.
  • v2: that was given — Correctly maps the aorist passive participle into a relative clause in contemporary English.
  • v2: for you — Uses natural contemporary English to express the direction or beneficiary.
  • v3: by — Best captures the instrumental sense in this context.
  • v3: was made known — Accurately renders the passive voice of the aorist verb.
  • v4: insight — Better captures the sense of applied comprehension and discernment.
  • v5: generations — Direct and standard translation of the Greek noun.
  • v5: sons — Retains the source-text's specific gendered idiom denoting humanity.
  • v5: by — Functions instrumentally here to denote the agency of the Spirit.
  • v5: Spirit — It is universally affirmed that the mystery is revealed by the Holy Spirit.
  • v6: are — Expresses the reality of the infinitive clause effectively in English syntax.
  • v6: fellow members of the body — Preserves the imagery of the body while keeping the repeated syn- prefix equivalent.
  • v6: fellow partakers — Maintains the continuous string of alliterative and semantically linked compounds.
  • v6: his — Reflects the presence of the pronoun in the source text.
  • v6: Christ Jesus — Accurately renders the full names as given in the Greek text.
  • v6: gospel — Most standard modern rendering for the term.
  • v7: servant — Conveys the fundamental meaning of the Greek term without ecclesiastical anachronism.
  • v7: according to — Retains the standard sense of standard or proportion.
  • v8: was given — Properly translates the aorist indicative verb.
  • v8: the very least — Conveys the comparative-superlative anomaly without overly clunky archaic phrasing.
  • v8: unsearchable — Accurately captures the idea of something that cannot be fully tracked out or comprehended.
  • v9: bring to light for — Captures the primary meaning of the verb to illuminate or shed light on something.
  • v9: everyone — Translates the inclusive plural substantival adjective appropriately in modern English.
  • v9: administration — Follows the critical Greek text reflecting the earliest manuscript evidence and repeats the noun from verse 2.
  • v9: created — Translates the aorist active participle dynamically.
  • v9: through Jesus Christ — Translates the explicit phrasing of the provided source text despite critical arguments for its omission.
  • v10: rulers — Uses contemporary terminology for figures of primacy without archaic cosmological terms.
  • v10: authorities — Accurately renders the term for delegated authority or jurisdiction.
  • v10: through the church — Neutral rendering that leaves the exact nature of the church's mediation unspecified.
  • v11: accomplished — Fits the context of executing a plan or purpose in Christ.
  • v11: purpose of the ages — Preserves the repetition of the 'ages' motif spanning verses 9, 11, and 21.
  • v11: according to the purpose of the ages — Translates literally while a significant majority agrees it signifies the realization of God's eternal plan.
  • v12: in — Directly translates the Greek preposition.
  • v12: faith in him — Maintains standard objective genitive sense for describing trust placed in Christ.
  • v12: the boldness and the access — Preserves the definite article pattern found in the original text while neutrally avoiding interpolation of an anti-ecclesial polemic.
  • v13: Therefore — Utilizes modern English conjunction instead of archaic phrasing.
  • v13: ask — Most standard and direct translation of the verb.
  • v13: lose heart — Uses an idiomatic expression that better conveys the psychological discouragement intended by the Greek.
  • v13: afflictions — Accurately conveys the sense of pressure or hardship.
  • v13: which is — Accurately reflects the singular verb and relative pronoun in Greek.
  • v14: of our Lord Jesus Christ — Translates the specific wording of the provided original-language text.
  • v14: bend my knees — Translates the physical action literally without mandating it as a universal normative liturgical posture.
  • v15: from — Clearly indicates the source or origin of the naming.
  • v15: every family — Translates the distributive use of the adjective lacking an article.
  • v15: the heavens — Preserves the plural form of the Greek noun.
  • v16: may grant — Translates the aorist subjunctive following the purpose clause marker.
  • v16: in — Uses standard English preposition for location or sphere.
  • v16: person — Avoids gender exclusivity for a generic anthropological term.
  • v16: inner — Matches modern English terminology for internal disposition.
  • v16: to be strengthened — Retains literal verb translation without importing specific ascetic or revivalist paradigms.
  • v17: may dwell — Contextually supplies the mood to match the preceding verb of purpose.
  • v17: dwell — Uses a literal rendering to avoid settling disputed traditions regarding the exact nature of indwelling.
  • v18: have the strength — Accurately captures the prefixed intensive verb signifying having sufficient strength.
  • v18: comprehend — Better fits the intellectual or spiritual grasping of dimensions.
  • v18: breadth — Standard measurement term pairing correctly with length.
  • v18: height and depth — Preserves the exact sequence of the source text.
  • v19: may be filled — Uses standard contemporary auxiliary verb for subjunctive purpose.
  • v19: to — Accurately renders the directional or goal-oriented preposition.
  • v19: fullness of God — Preserves literal rendering to avoid settling subsequent theological developments.
  • v20: Now to him — Provides a contemporary and dignified transitional opening.
  • v20: superabundantly — Captures the extreme compound nature of the adverb in a single English word.
  • v20: understand — Maintains the cognate connection to insight / understanding in verse 4.
  • v20: is working — Accurately conveys the present continuous aspect of the middle/passive participle.
  • v20: Now to him who is able — Translates the doxology as written without embedding it as a mandatory liturgical formula.
  • v21: and — Translates the provided Greek source text.
  • v21: to — Simple and direct translation of the preposition of extent.
  • v21: of the age of the ages — Preserves the exact layered genitive repetition structure of the Greek idiom.
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.

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