In Ephesians, readers of the New Testament encounter one of the most intriguing phrases throughout the whole of Scripture. The expression “in the heavenlies” appears five times in the letter and is not found in any other place in the New Testament. While there is nothing inherently intriguing about the words έυ τοις έπουραυίοις, the phrase proves to be of interest to Biblical scholars because of the various contexts in which it is utilized. The two appearances which have caused the most consternation among New Testament scholars are the session of earthly believers έυ τοις έπουραυίοις in 2:6 and the presence of the spiritual forces of evil evn έυ τοις έπουραυίοις in 6:12. The seeming implausibility of these two statements has led commentators to interpret this peculiar expression in a variety of ways. The purpose of this thesis, therefore, is to perform a lexical, exegetical, and conceptual analysis of the expression έυ τοις έπουραυίοις in Ephesians. Within this broader purpose, this thesis: 1) argues against the prevailing interpretation of “the heavenlies” propagated by Hugo Odeberg and subsequently adopted by Michael E. McGough in his unpublished ThD dissertation “An Investigation of vEpoura,nioj in Ephesians” 2) builds upon and augments A. T. Lincoln’s research from his article “A Re-Examination of ‘the Heavenlies’ in Ephesians” and from his monograph Paradise Now and Not Yet 3) provides in-depth examinations of three significant concepts associated with this expression, namely the redeemed on earth having a heavenly status, evil powers in heaven, and the cosmology of Ephesians. The evidence considered includes an examination of the term evpoura,nioj from Greek sources, Jewish sources, the Apostolic Fathers, and the Septuagint. In addition, the New Testament uses of evpoura,nioj outside of Ephesians are analyzed through a brief exegesis of the passages in which the term appears. The exegetical chapters within the letter of Ephesians itself will include comparisons with the Old Testament, the New Testament, and Second Temple Jewish texts including the Qumran manuscripts and apocalyptic literature. From my examination of the evidence, I conclude 1) that there is no basis for a distinction between the terms ouvrano,j and evpoura,nioj in Ephesians 2) that the prevailing interpretation of “the heavenlies” is both flawed and untenable 3) that Qumran and apocalyptic texts can shed light upon and assist in a proper understanding of the difficult passages in which the expression evn toi/j evpourani,oij appears. The primary contribution to the New Testament field is that this thesis represents the most comprehensive study of “the heavenlies” in Ephesians. Throughout the course of the thesis, other areas of contribution include studies of the term evpoura,nioj, a heavenly status for the redeemed on earth, evil powers in heaven, the cosmology of Ephesians, and the role of “the heavenlies” within the thought of Ephesians.

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The basic aim of the study is to investigate the relationship between a number of christological and ecclesiological themes. The first section of the essay is concerned with the identification of the traditions employed by the author in his presentation of an ascension theology in 1:20-23 and 4:8-10. Having once established these traditions, an attempt is made to trace a Traditiongeschichte for them. The second part of the essay is concerned with the relationship between the ascension theology and the kephale and pleroma motifs which are present in both pericopes. This investigation necessitates an examination of the Pauline theology. At the same time within this section an attempt is made to trace the source of the pleroma terminology as used by the author of the epistle. In the third section of the essay the interest is more general; an attempt is made to discover how the "component parts" of the author's ascension theology are used elsewhere in the epistle. In the fourth and last section of the essay the interest is again with traditions, specifically the use made of the traditions inherent in the ascension pericopes in the epistle in the writings of both the Church Fathers and of authors outside the main stream of Christian thought.

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The study of Ephesians has been approached in multiple ways by scholars. The dominant scholarly debates on Ephesians center on the issues of authorship, to whom the letter was addressed, its comparison with Colossians, and the Jew-Gentile conflict. Scholars have discussed the theme of salvation in their textual and theological analysis and commentary. Most of these discussions do not adequately explain the meaning of salvation at the discourse level. Scholars have suggested a wide range of meanings of salvation in Ephesians: forgiveness of sins (1:7), deliverance from the grip of the evil supernatural powers that controlled them before their conversion (2:2; 6:11, 12), reconciliation between Jews and Gentiles (2:16), and reception of spiritual gifts to the service of the Church (4:7). Salvation in Ephesians is also explained as a rescue from death, sin, and disobedience; from this present world-age; from bondage to the ruler and principalities of the air; and from God’s wrath. It is being freed from the ways of the world and the ruler of the air (2:2-4); being seated with Christ in heavenly realms (2:6); being the workmanship of God; being made alive in Christ (2:5); being created in Christ Jesus (2:10). There is no consensus among scholars regarding the temporal meaning of salvation. The meaning of salvation in Ephesians must be studied in the context of the letter. There is no major study that has applied Systemic Functional Linguistic tools to the study of Ephesians. Halliday’s model of register analysis provides tools to analyze the context of situation of Ephesians, the study of field, tenor, and mode of Ephesians. These three components of register analysis, show that the linguistic choices made by Paul describe the context of situation in which the meaning of salvation is communicated. This study shows that Paul’s idea of salvation in Ephesians is one of his prominent topics. It explains that salvation is a divinely planned entity. God executes and achieves it through Jesus Christ. Salvation is the gracious gift of God. The mystery of God’s eternal plan of salvation in Jesus Christ reveals that God has incorporated the Gentiles in his plans through adoption in Jesus Christ. It emphasizes the meaning of salvation in terms of Gentiles’ deliverance from their former spiritual bondages. Paul’s Gentile readers’ former spiritual condition corresponds to the contemporary Hindu spiritual condition. They are under spiritual bondage through their magical practices and worshiping of idols. Thus a cross-cultural application to evaluate the meaning of salvation in a Hindu context is warranted. / Thesis / Candidate in Philosophy

The study of Ephesians has been approached in multiple ways by scholars. The dominant scholarly debates on Ephesians center on the issues of authorship, to whom the letter was addressed, its comparison with Colossians, and the Jew-Gentile conflict. Scholars have discussed the theme of salvation in their textual and theological analysis and commentary. Most of these discussions do not adequately explain the meaning of salvation at the discourse level. Scholars have suggested a wide range of meanings of salvation in Ephesians: forgiveness of sins (1:7), deliverance from the grip of the evil supernatural powers that controlled them before their conversion (2:2; 6:11, 12), reconciliation between Jews and Gentiles (2:16), and reception of spiritual gifts to the service of the Church (4:7). Salvation in Ephesians is also explained as a rescue from death, sin, and disobedience; from this present world-age; from bondage to the ruler and principalities of the air; and from God’s wrath. It is being freed from the ways of the world and the ruler of the air (2:2^1); being seated with Christ in heavenly realms (2:6); being the workmanship of God; being made alive in Christ (2:5); being created in Christ Jesus (2:10). There is no consensus among scholars regarding the temporal meaning of salvation. The meaning of salvation in Ephesians must be studied in the context of the letter. There is no major study that has applied Systemic Functional Linguistic tools to the study of Ephesians. Halliday’s model of register analysis provides tools to analyze the context of situation of Ephesians, the study of field, tenor, and mode of Ephesians. These three components of register analysis, show that the linguistic choices made by Paul describe the context of situation in which the meaning of salvation is communicated. This study shows that Paul’s idea of salvation in Ephesians is one of his prominent topics. It explains that salvation is a divinely planned entity. God executes and achieves it through Jesus Christ. Salvation is the gracious gift of God. The mystery of God’s eternal plan of salvation in Jesus Christ reveals that God has incorporated the Gentiles in his plans through adoption in Jesus Christ. It emphasizes the meaning of salvation in terms of Gentiles’ deliverance from their former spiritual bondages. Paul’s Gentile readers’ former spiritual condition corresponds to the contemporary Hindu spiritual condition. They are under spiritual bondage through their magical practices and worshiping of idols. Thus a cross-cultural application to evaluate the meaning of salvation in a Hindu context is warranted / Thesis / Doctor of Philosophy (PhD)

The focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion. Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms. Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained.

This dissertation maintains that the new covenant was a significant soteriological, ecclesiological, and ethical category in Paul's theology. Using Ephesians as a test case, it analyzes the relevant texts where Paul seems to appropriate the Old Testament's promises specifically linked with the new covenant. Chapter 1 surveys and assesses various views on the significance of the new covenant to Paul, and offers a way forward in the debate. Chapter 2 surveys the new covenant in the Old Testament. Included is exegesis of the most relevant prophetic texts that point to a day when God would usher in a new covenant with his people. A summary of these texts shows a list of major themes most often associated with the new covenant. Chapter 3 analyzes the blessings of the new covenant in Ephesians 1:3-14. Themes such as election, sonship, forgiveness of sins, and the Spirit indicate the prevalence of the new covenant's promises in Pauline thought. These promises are rooted in the promises to Abraham. Chapter 4 analyzes the new covenant in Ephesians 2:11-22. Paul frames the plight, solution, and new status of the Gentiles in covenantal terms. Peace with God and one another through the death of Christ is at the center of the text and is especially rooted in the promises of Isaiah. The new status for believing Gentiles includes membership within the true people of God, who, fulfilling the covenant ideal in Christ, dwells with his people. Chapter 5 suggests that some of the ethical commands of Ephesians 4:17-5:5 find their background in the ethic of the new covenant. Speaking the truth in love and walking in love summarize the ethic of the new covenant. Included in this chapter is an excursus on the structural similarities between Deuteronomy and Ephesians, which indicates the covenantal framework of Paul's ethics. Chapter 6 summarizes the thesis by comparing the nature of the new covenant in chapter 3 with the findings of chapters 3-5. That many of the promises of the new covenant are found to be present in various texts in Ephesians suggests the prevalence of the concept to Paul as he formulated his soteriology, ecclesiology, and ethics. These conclusions are then set within the context of the broader scholarly discussion concerning Paul's view of the new covenant.

M.A. / The emphasis of this study will be on the interpretation of the gender images and metaphors found in Ephesians. The use of metaphors in the ancient time and the influence thereof in the present-day interpretation of New Testament texts will be the main focus. The metaphor has been investigated in the theological, scientific and literary fields of study. Without becoming too involved in the arguments surrounding the use and meaning of metaphors, it is important to establish the relation between the metaphors used in Ephesians and the images of the ancient times. In the letter to the Ephesians two different bodies are being used as metaphors for the church, namely a male body in Ephesians 4:13 and a female body in Ephesians 5:27. The image of the body is being expressed through various body related metaphors in Ephesians. These metaphors are remarkable, because the church is being compared to the perfect male body of Christ, but also to the female body that should first be cleansed and sanctified before it can be presented to Christ as glorious without having a spot, wrinkle or blemish (Eph 5:26-27; Nortjé-Meyer 2003:735). It seems as if the ancient patriarchal and cultural view of the male and female bodies form the basis of the metaphors in Ephesians. The purpose of this study is to analyse, according to a feminist-critical reading, the metaphors of the body as well as other relevant metaphors in Ephesians that are used to portray the functioning of the church. The metaphors of Ephesians are being used within the context of the functioning of the church (male body) and the functioning of the household (female body). The cultural context of this letter portrays the male as the head of the female in the same way as Christ is portrayed as the head of the church. This view can no longer be maintained in a society where gender equality is a basic right. Traditional theological commentaries on Ephesians view these utterances of the author as authoritative and thus accept the male as the head of the female. The metaphor in Ephesians 1:20-23 that portrays Christ as the head of the body is related to the gender roles of Ephesians 5:22-33 by these commentaries. The conclusion is that the male should rule over the female in the same way that Christ rules his body, namely the church. The male is being portrayed as an exemplar of Christ and is therefore seen as the authoritative figure, the head and the ruler of his wife, children and servants. It is remarkable that these metaphors of Ephesians are still influencing the 21st century church. Women are still seen as the subordinates and the “others” lacking the authority of the man. The authoritative vii structures of today’s local churches are definitely still being influenced by the traditional interpretations of the gender images of Ephesians. The ancient Mediterranean society functioned according to a complex hierarchical structure that included patrons, clients, slaves as well as males, females and children. The principle of honour and shame formed the foundation of the social structure of this time. The male was responsible for the honour of his family and had to control the females and thus protect the family from shame. Status and class determined a person’s position in the ancient Mediterranean society. In the context of the New Testament texts the female’s identity was seen as inferior to the absolute dominance of the male. The early church was influenced by these cultural gender roles in the practice of their religion. Naturally the author too was influenced in the use of the metaphors portraying the image of the church. The interpretation of New Testament texts like Ephesians 5:22-33 cannot be done without considering the patriarchal culture of the ancient world and its influence on the authors and translators of the Bible. The interpretation of the Bible must be done in the context of the present day. The challenge of interpreting Ephesians is to understand the message without being blinded by the cultural patriarchal and hierarchical structures of the text. Different views are being held regarding the authorship or Ephesians. Divine authority was given to Ephesians due to the early church’s view that Paul was the author. Today, however, the authorship is being debated, and the more generally accepted view is that a follower of Paul wrote Ephesians. The patriarchal system that appointed the wife, child and slave as subordinate to the rule of the husband, father and master are being confirmed in Ephesians 5 and 6, while Paul abolished this hierarchical system in Galatians 3:28. These two chapters of Ephesians depict the author’s disapproval of female involvement in the community and especially in the religious activities, as was the case in Ephesus at the time. The author of Ephesians wanted to return to the traditional, patriarchal system and affirm the male as ruler over his household. He uses the strongest possible image to assist him in this purpose and compares the male to Christ as ruler and head of the church, thereby strengthening the male’s position of dominance. It seems as though Ephesians affirms the female’s position in the household, but at the same time excludes her from public responsibilities and leadership in the early church. This cultural, patriarchal image of the female is problematic and it is the purpose of this study to seek answers in this regard that are relevant for today’s church.

A discourse analysis was done on the Greek text of Paul’s letter to the Ephesians, as published by Nestle-Aland (26th edition) and the United Bible Societies (3rd edition). The discourse was analyzed into colons on syntactic grounds. Colons are regarded as consisting of a matrix (comprising a noun phrase and a verb phrase) with enlargements. Syntactic as well as thematic considerations determined the division of the letter into fourteen pericopes or paragraphs. The results of the colon and pericope divisions were recorded schematically. A detailed description of semantic relations was then undertaken. Relations between words, relations between colons, and finally relations between pericopes were considered from a semantic viewpoint. The purpose was to determine what the deep structure is in the letter to the Ephesians, as distinguished from the surface structure as it is apparent in the syntactic structure. In this way the semantic structure of words, colons and pericopes was described. Considering the theme of all the pericopes, a structure for the whole of Ephesians was suggested and tabulated. It was postulated that the theme of the letter is salvation, and specifically how God made salvation available to the heathen. This theme is stated in the first half of the letter (Eph 1-3), and in the second half the practical implications are described in the form of exhortations as to how everyday Christian living should be conducted. Pericope 4 (Eph 2.1-10) seems to be the focal point in the statement of the theme. Its centrality is indicated by the overall structure of Eph 1-3. The opening and closing pericopes of the letter are the frame in which the two major portions are enclosed. The dissertation represents a practical application of an approach to semantic relations discourse analysis developed primarily by J.P. Louw and E.A. Nida. Because it is a practical application, there is no discussion of the method itself. Other approaches were also considered, and the discerning reader may discover traces of these in the dissertation. Although the work is linguistic in nature, theological works on Ephesians were also studied in an attempt to place the linguistic commentary in perspective theologically. AFRIKAANS : Onderliggend aan die proefskrif is ‘n redevoeringsanalise van die Griekse teks van Efesiërs. Die teks wat gebruik is, is die van Nestle-Aland (26e uitgawe) en die Verenigde Bybelgenootskappe (3e uitgawe). Die brief is op grond van sintaktiese oorwegings in kola verdeel. Die uitgangspunt is dat ‘n kolon bestaan uit ‘n naamwoordstuk (NP) en ‘n werkwoordstuk (VP), waarop uitbreidings mag voorkom was sintakties verbind is. Sintaktiese sowel as tematiese oorwegings het bepaal hoe die brief in perikope of paragrawe verdeel is. Daar is gevind dat daar veertien perikope in Efesiërs is. Die kolon-en perikoopverdelings is skematies voorgestel. Daarna is ‘n gedetailleerd beskrywing van semantiese relasies aangepak. Relasies tussen woorde, tussen kola, en tussen perikope is oorweeg en beskryf vanuit ‘n semantiese oogpunt. Op hierdie wyse is die dieptestruktuur van die brief aan die Efesiërs blootgelê, in teenstelling met die oppervlaktestruktuur, soos dit in die sintaktiese struktuur duidelik is. Die semantiese struktuur van woorde, kola, en perikope is beskryf. Met inagmening van die temas van al die perikope is ‘n struktuur van die hele Efesiërs voorgestel en in table-vorm aangebied. Dit het geblyk dat die tema van Efesiërs saligheid is, en dan spesifiek hoe God die saligheid binne bereik van die heidene gebring het. Die tema word in die eerste helfte van die brief (Ef 1-3) gestel. Ef 4-6 bevat bevele in verband met die praktyk van die alledaagse Christelike lewe, as uitvloeisel van die ontvangs van die saligheid waarvan Ef 1-3 praat. Perikoop 4 (Ef 2.1-10) is die fokuspunt van die stelling van die tema. Dié feit word aangedui deur die makrostruktuur van Ef. 1-3. Die eerste en laaste parikoop omraam die twee groot gedeeltes van Efesiërs, as opening en slot. Die proefskrif is die resultaat van die praktiese toepassing van ‘n bepaalde benadering ten opsigte van semantiese relasies in redevoeringsanalise. Hierdie benadering is veral ontwikkel deur J.P. Louw en E.A. Nida. Die metode self is nie bespreek nie, omdat die doel van die proefskrif die praktiese toepassing van ‘n metode was en nie ‘n teoretiese evaluering daarvan nie. Ander benaderings as die spesifieke een is ook oorweeg en die ingeligte leser sal moontlik tekens daarvan in die proefskrif vind. Alhoewel die werk uit ‘n taalkundige oogpunt gedoen is, is teologiese werke ook in ag geneem, in ‘n poging om die taalkundige kommentaar in perspektief te plaas. / Thesis (DLitt)--University of Pretoria, 1982. / Ancient Languages / unrestricted