Ephesians 5

sexual immorality
The phrase “sexual immorality” translates the Greek word πορνεία (porneia), the term from which “pornography” is derived. It was used to describe practices of sexual perversion such as fornication, adultery, and prostitution (the related term πόρνη [pornē] means “prostitute”). It is used in reference to any sexual behavior outside the sanctity of marriage. Thus, rather than simply “immorality,” it is translated accurately here as “sexual immorality,” a translation consistent throughout the New Testament.

foolish talk
“Foolish talk” literally translates μωρολογία (mōrologia), which is a combination formed from the words μωρός (mōros; “foolish”) and λογία (logia) from the verb λέγω (legō; “speak” or “say”). Thus, “foolish talk” represents the word well, and the English word “foolish” gives a more accurate idea of what Paul is saying here than “silly,” because in modern vernacular “silly” can be taken with more of a neutral playful connotation whereas “foolish” rightly conveys the negative connotation intended here. Paul is prohibiting the kind of talk used by fools, which, in context refers to suggestive and immoral comments or jokes (vv. 3–4).

no one
The translation here is “no one” rather than “no man” because no word for “man” is found in the Greek text. The word here is πᾶς (pas), which simply means “all” or “every.” A very literal rendering of the Greek here is “every one…does not have” (πᾶς…οὐκ ἔχει; pas…ouk echei). For smoother English, it is simply translated here as “no one…has.” With this, Paul casts the widest possible net, including not just all men but all people who are sexually immoral, impure, greedy, or idolators have an inheritance with Christ in His Kingdom.

sexually immoral
Refer to the discussion on verse 3 above. The word πόρνος (pornos) here is a cognate of πορνεία (porneia).

greedy
The noun πλεονέκτης (pleonektēs) is consistently rendered as “greedy” in this translation (cf. 1 Cor 5:10, 11; 6:10; here). Readers will also notice a similar term (πλεονεξία; pleonexia) rendered the same way in 4:19 and 5:3 of this letter. Whereas a term like ἐπιθυμέω (epithymeō), which at times is rendered “covet” (cf. Acts 20:33; Rom. 7:7, 8; 13:9), seems to speak more to having a strong desire to secure something (see BDAG on ἐπιθυμέω), the term πλεονέκτης (pleonektēs) carries the sense of desiring more than what is due (see BDAG on πλεονέκτης). The English word “greedy” aptly captures this sense, and the Greek term it tranlsates is always used in a list of those that do not characterize Christians and who will not enter into the kingdom, as seen in this text. Thus, Paul seems to reserve this term to speak of a category of person, rather than the inner desires for something one might have, like ἐπιθυμέω (epithymeō).

light
The word “light” is not capitalized here because in this instance it does not refer to Christ, but rather to believers themselves as they live in a way consistent with those who have been saved out of the darkness. They are now to be characterized by goodness, righteousness, and truth (v. 9) rather than their former darkness of evil, unrighteousness, and falsehood.

that light
Refer to the discussion on verse 8 above. The translation here is “that light,” reflecting the anaphoric use of the article (τοῦ φωτὸς; tou phōtos) which points back to the previous reverence of “light.”

works
The Greek word here is ἔργα (erga) which is consistently rendered either as “works” or “deeds” (once as “behavior”; Rom 13:3) in this translation. Here it is translated “works” to maintain consistency with the other occurrences in Ephesians to help readers see the comparisons and contrasts Paul is drawing with this word. “Works” comprise a very important concept in Ephesians, as Paul enforces that while salvation is not of “works” (2:9), believers are created for good “works” (2:10), and God provides the saints with different giftings to equip them for the “work” of service to build up the body of Christ. Because believers are to be so characterized by good works, it is essential that they also abstain from the unfruitful works of darkness, which tear down the church rather than building it up.

look carefully
The phrase “look carefully” translates the Greek imperative Βλέπετε (blepete) more literally than something like “be careful.” This brings out the vividness of Paul’s instruction here, picturing a person actively looking at the path on which he or she is walking.

unwise
The translation here is simply “unwise” rather than “unwise men” because no word for “men” appears in the Greek text. Rather, Paul simply uses substantival adjectives (ἄσοφοι [asophoi] and σοφοί [sophoi]). By using these words to refer to the people themselves, Paul emphasizes not just action but character. By instructing them to walk as “wise [people]”, he emphasizes that this is not merely something they are to do but whom they are to be. This is a broad instruction applicable to every church member. Believers are not to go about their lives carelessly or foolishly (cf. v. 17), but are to show themselves to be wise by conducting their lives intentionally and carefully. The first application to this in Paul’s mind is the intentional redemption of the time (v. 16), working faithfully to edify the church and glorify the Lord until He returns.

redeeming the time
The translation “redeeming the time” is more literal to the Greek text than something like “making the most of the time.” It represents the Greek phrase ἐξαγοραζόμενοι τὸν καιρόν (exarorazomenoi ton kairon), where the verb ἐξαγοράζω (exagorazō) communicates the idea of “redeeming,” “ransoming,” or “buying up.” Thus, “redeeming” gives an accurate rendering, as Paul paints a vivid word picture of buying up time in order to use or invest it wisely.

being subject
The translation “being subject” helps to indicate that the underlying Greek word is a participle (ὑποτασσόμενοι; hypotassomenoi) and not a finite verb. Participles play a supporting role to the main verb of a sentence, and are thus intentionally translated in such a way that readers can clearly recognize the main idea of a verse and how the modifying words like participles support that idea. When Paul commands believers to be filled with the Spirit in 5:18, he follows in 5:19–20 with some participial clauses that indicate the result of that filling (“speaking,” “singing,” and “giving thanks”). The last participle is rendered by some translations as another command, such as “be subject to one another.” However, because this is a participle, it is more accurately rendered as “being subject to one another.” Being subject to each other is an evidence of the original command to be filled with the Spirit.