Ephesians 4

the prisoner in the Lord
The underlying Greek here is a different construction than in Ephesians 3:1, marked in translation by using the preposition “in” rather than “of.” Paul is not only the prisoner of Christ Jesus but in the Lord in the same sense—his life in prison is characterized by being all about Christ.

exhort
The Greek term παρακαλέω (parakaleō) is not translated as “implore” here to maintain distinction from the stronger Greek term ὀρκίζω (horkizō), which is used in oaths and rendered as “implore” (cf. note for Mark 5:7). Often, the use of παρακαλέω (parakaleō) demonstrates the desperation or desire of the pleader that the outcome be accomplished and is thus accurately and consistently translated as “plead” wherever context allows. Here, because it is used with a more imperatival force, directed from an apostle to those under his authority, it is translated as “exhort” to provide a better sense of the word in this context. The idea is that Paul is passionately appealing to the believers to whom he is writing to walk worthy of their calling.

bearing
The word “bearing” translates ἀνέχω (anechō), which carries the sense either of holding up and supporting or of enduring or bearing with something or someone. It is based on the verb for “holding” ἔχω (echō), and with the intensive prefix ἀν- (an-), in this context, it has the idea of “holding on” or “enduring” when something is difficult. Because it has to do with believers’ actions toward one another, “bearing” carries the intended sense well. Paul advocates for bearing with one another in love, rather than becoming hostile, annoyed, or impatient with one another. Thus, enduring love should overcome personal preference in believers’ dealings with one another.

to keep
Readers will notice this translation renders the Greek verb τηρεῖν (tērein) as “to keep” rather than something like “to preserve” or “to maintain.” Likewise, readers will find the term τηρέω (tēreō) consistently rendered with “keep” throughout the New Testament, excepting a few places where context demands an alternative rendering (cf. Matt 28:4; Acts 12:6; 16:23; 1 Thess 5:23; Jude 13).

so that
Paul’s choice of ἵνα (hina) here is to introduce a purpose or result clause. Some translations render this as “then” or “as a result,”—both of which are able to bring out the force of the ἵνα (hina) clause here. However, “then” does not as clearly communicate purpose or result here which both “as a result” or “so that” accomplishes. The rendering “so that” is preferred over “as a result” for consistency, and because it provides a tighter phrase, employing fewer English words to translate the one Greek word. Thus, this translation maintains clearly the logical progression Paul intends to emphasize the importance of the Christian’s maturing in Christ through sanctification, only with fewer English words.

that is
Adding the italicized phrase “that is” helps the reader better the appositional genitive nature of “Christ” here. In other words, Paul is simply indicating who the head of the body is—Jesus Christ. The supplied words here help to bring this more clearly into English, while still showing that these words themselves are not included in the Greek text.

joined
The translation as “joined” for συναρμολογουμένη (synarmologoumenē) provides a more vivid sense of what Paul is describing here than something like “fitted.” Though “fitted” is not a poor translation, “joined” communicates a more active sense, as Paul pictures all of the various and diverse parts of Christ’s church coming and being built together into a unified structure which is the holy sanctuary of the Lord. Paul used the same term earlier in 2:21, where it is translated the same way.

according to the properly measured working
The Greek of this prepositional phrase (κατʼ ἐνέργειαν ἐν μέτρῳ; katʼ energeian en metrō) parallels the earlier prepositional phrase, “according to the measure of Christ’s gift” (κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ; kata to metron tēs dōreas tou Christou) in verse 7. The measure of how Christ gifts a believer is just what they need to function in Christ’s body and build it up.

testify in the Lord
What Paul has to say next is serious, as the word for “testify” (from μαρτύρομαι; martyromai) has a sense of solemnity and seriousness. Moreover, the phrase “in the Lord” (ἐν κυρίῳ; en kyriō) identifies the source of Paul’s authority as being Christ’s. Paul is not merely affirming something Jesus has also said—he is speaking with divine authority.

to lay aside
The verbal construction “to lay aside” accurately reflects the infinitival form of ἀποθέσθαι (apothesthai) here. Technically, the Greek includes both the infinitive verb ἀποθέσθαι (apothesthai) and the word “you all” ὑμᾶς (hymas) because in Greek, a word in the accusative (in this case ὑμᾶς [hymas]) can be used to describe who or what is performing the action of the infinitive. This is why some translations have something like “that…you lay aside” or “that you take off.” However, it was judged more important in this translation to maintain the infinitival form of the verb (i.e., “to lay aside”) in order to indicate that this is picking up from the main verb “[you] were taught” in verse 21. The Greek inclusion of “for you” is referenced in a footnote. The use of an infinitive helps to connect the thought more fluidly as they were taught to lay aside the old man. Paul is arguing that they already know this, but they need to apply it.

man
Most modern translations have “self” but the Greek refers generically to “man” (ἄνθρωπος; anthrōpos). “Man” connects the reader to the fact that our old man is our identity in Adam. This translation also connects the reader to passages like the new man in Ephesians 2:15, Adam in Romans 5 and our old man in Romans 6:6, and man being created in the image of God in Genesis 1:26. The Christian is to put on the new man (4:24), identified with Christ, and live accordingly.

man
Refer to the discussion on verse 22 above.

building up what is needed
“Building up” (oikodomēn) is sometimes translated as “edification,” but because of the proximity to Paul’s building metaphor about the body of Christ in verse 16 it is translated as “building up” to help show the connection. Part of how Christians in body of Christ build themselves up is by speaking wholesome words that build up those around them.

what is needed
“What is needed” is a more literal translation of τῆς χρείας (tēs chreias). Paul’s point is that the Christian is to use their words to build up the needs others have (i.e., meeting others needs with their words), with the purpose of helping them grow in maturity in Christ (v. 15).

anger and wrath
The New Testament has two similar words for the concepts of “anger” and “wrath,” θυμός (thymos) and ὀργή (orgē). The burden in translation is to keep each term consistent with itself but distinct from the other. Because θυμός (thymos) carries the idea of a state of indignation, and ὀργή (orgē) more of a focus on retribution, this translation consistently renders the former with “anger” or “rage” and the latter with “wrath” or “fury.” While this is the general rule, some specific contexts require exceptions. For example, when θυμός (thymos) is used in the plural, it is translated as “outbursts of anger” (Gal 5:20; 1 Cor 12:20). In two other exceptional contexts, θυμός (thymos) is most precisely translated as “anger” (Mark 3:5; James 1:19–20). Finally, the book of Revelation has its own rules for translating these terms because John uses them in a different way than the other New Testament writers due to the connections and allusions he makes to Old Testament passages. Thus, in Revelation, ὀργη (orgē) is translated with “rage” and θυμός (thymos) with “wrath.”

shouting
While rendered various ways by different translations (e.g., “quarreling,” “brawling,” or “clamor”), the word κραυγή (kraugē) literally communicates the idea of crying out, shouting, or yelling. Thus, to bring this idea out accurately, the translation “shouting” is used here, which provides a much more specific and graphic idea of what Paul is prohibiting here. It is a sad thing when members of a family yell at one another, and much more so when it is the family of God. Because of their glorious calling unto eternal life in Christ, believers should never be characterized by such strife.

Instead
Beginning this sentence with “instead” brings out the contrast communicated by the Greek conjunction δὲ (de). Along the theme of laying aside the old man and instead putting on the new man. In contrast to the bitterness, anger, wrath, shouting, slander, and malice which characterize the old man, believers are to become those who are kind, tender-hearted, and graciously forgiving toward one another. The translation beginning with “instead” makes this intended contrast clear in English.