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a. Traditionally, ‘apostle.’ However, ‘apostle’ isn’t a translation but taking the Greek word and putting it in English letters, or at least, it’s a translation to a word that clung so tightly to the Greek etymology that it lost its meaning. The word means ‘one who is sent.’ While ‘emissary’ is not a common word in English, it at least forces readers to pause to think about the meaning.

b. This phrase catches my attention here. Traditionally, it is ‘in Christ Jesus.’ The Greek reads en Christo Iesou. Christo (Christ) is the dative case form of Christos while Iesou is the genitive case form of Iesous (Jesus). The fact that they are different indicates a ‘Genitive of Apposition’ as opposed to ‘Genitive in Simple Apposition’ (in which both nouns are genitive case). That makes it so that ‘Christ’ is the object of the preposition but not ‘Jesus.’ It makes it so that ‘Jesus’ is modifying ‘Christ.’ In the instance at the beginning of the verse, they are both genitive, which means they may be being treated as a unit, or it’s also possible that ‘Jesus’ is modifying ‘Christ’ there also. If, as the second instance in this verse suggests, they are modifying each other, it is possible that all of Paul’s uses of more than one title, such as ‘Christ Jesus,’ ‘Jesus Christ,’ and ‘Lord Jesus Christ,’ should all be interpreted that way, whether simple apposition or broader apposition. In this instance, at least, taking Iesou as modifying Christo, Iesou would be a genitive of apposition, showing that ‘Jesus’ is another way to name ‘Christ’ in order to clarify or specify, such as a person with two sisters saying, “I gave it to my sister, Miriam.” The words ‘sister’ and ‘Miriam’ refer to the same person, and Miriam modifies sister in apposition to specify which sister is being discussed. ‘Christ/Messiah’ was a title applied to anyone who was identified as a king of Israel or Judah, suggesting they were anointed with oil as a symbol of their appointment by God to that role.

c. Important to note for interpretation throughout this letter, all instances of ‘you’ and ‘your’ are plural, speaking to the church as a whole rather than to individuals.

d. All instances of ‘you’ in Ephesians are plural, addressing everything to the group as a whole, not to individuals. There are three exceptions when it uses a phrase that has been translated as ‘each and every’ or ‘each person’ that serves to emphasize that it applies to each individual and not only the group as a whole. Those instances are in Ephesians 4:7, 5:33, and 6:8.

e. Traditionally, ‘blessing.’ ‘Praised,’ ‘having spoken good things,’ and ‘affirmation’ are all from the same Greek word: eulogeo (verb)/eulogia (noun). It means to speak positively about someone or pronounce good things for someone’s future. God ‘being praised’ seems clearly to refer to having people speak positively about God. The ones describing God speaking toward people could be either way, but they seem here to lean more toward pronouncing good things for the future.

f. Traditionally, ‘in the heavenlies.’ Literally, ‘in the over-sky’ or that which is higher than the sky. This has nothing to do with a post-death residence. It represents the level of authority or power of those who are said to be in this place. It represents socio-economic or power/authority status. It’s slightly different than just ‘in the heavens.’ It has the prefix ep- attached to the beginning, which means something like ‘on’ or ‘upon’ or ‘over’ in the sense of covering the top or possibly ‘in’ if talking about an area. Traditionally, it is translated as something like the ‘heavenlies’ or ‘heavenly places’ or ‘heavenly realms’ but those are supplying an assumed clarification that’s not explicit in the word. […]

g. Being ‘without blemish’ is a reference to several Hebrew Bible animal sacrifice regulations, comparing the church to the offering selected for God by which others will be blessed (citations preserved as given).

h. Traditionally, ‘glory’

i. Traditionally, ‘grace’

j. Referring to ‘the one they loved.’

k. This pronoun appears to refer back to ‘our God’ rather than the beloved of verse 6, though ambiguity remains possible.

l. Or ‘administration’ or ‘stewardship’

m. Literally, ‘in the fullness of times.’

n. Perhaps, ‘trusted faithfully’?

o. Or ‘seal.’ Perhaps ‘stamp’ or ‘signature’? Not a seal in the sense of ‘closed’ or ‘preserved’ but an identifying emblem.

p. Or ‘security deposit’ or ‘pledge for subsequent payment in full’

q. Discussion of sofias and apokalupseos as genitives modifying pneuma, with two plausible syntactic analyses. All your wording preserved.

r. ‘Curious’ is traditionally ‘revelation.’ Apokalupsis means ‘uncovering,’ suggesting a people characterized by discovery.

s. Explanation of choosing ‘spirit’ instead of ‘life-breath’ for clarity in this context.

t. ‘Eyes of your heart’ as symbols for desire and motivation; notes on biblical metaphor.

u. Parallel to Matthew 6:19–24 regarding desire and sight, with the eye as the lamp.

v. Traditionally, ‘in the heavenlies’; repeats the ‘over-sky’ description focused on authority and status.

w. Maybe ‘country’? Traditionally translated ‘dominion.’

x. This is ekklesia, traditionally ‘church,’ literally “the called-together ones.”

y. ‘It’ refers to ‘the Assembly.’