The First to the Corinthians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the letters. The papyrus codex known as P⁴⁶ shows that scribes identified Bible books by titles. That codex is the earliest known collection of Paul’s letters, often dated to about the year 200 C.E. It contains nine of his letters. At the beginning of Paul’s first inspired letter to the Corinthians, this codex has a title that reads Pros Ko·rinʹthi·ous A (“Toward [or, “To”] Corinthians 1”). (See Media Gallery, “Paul’s First Letter to the Corinthians.”) Other early manuscripts, such as Codex Vaticanus and Codex Sinaiticus of the fourth century C.E., contain the same title. In these manuscripts, the title appears both at the beginning of the letter and at the end.

To the Ephesians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easy to identify the books.​—See study note on 1Co Title and Media Gallery, “Paul’s Letter to the Ephesians.”

an apostle: See study note on Ro 1:1.

the holy ones: See study note on Ro 1:7.

in Ephesus: These words are found in authoritative ancient manuscripts and in ancient translations, though they do not appear in all ancient Greek manuscripts. Some who do not view the words as part of the original text have suggested that Paul sent this letter to Laodicea. (Col 4:16) However, no manuscripts contain the words “to [or, “in”] Laodicea.” Also, early Greek manuscripts that omit “in Ephesus” in this verse all entitle this letter “To the Ephesians.” Moreover, early writers accepted it as the letter to the Ephesians. Also, Ephesus is the only city mentioned here in any of the manuscripts of this letter.

Ephesus: In Bible times, this city was a wealthy and important religious and commercial center on the W coast of Asia Minor, opposite the island of Samos. Ephesus was the capital of the Roman province of Asia.​—See Glossary, App. B13, and Media Gallery, “The Theater and Surroundings in Ephesus.”

in union with: Lit., “in.” This expression indicates close association, harmony, and unity. In his letter to the Ephesians, Paul several times mentions that the anointed Christians are “in union with” Christ Jesus, which highlights Christ’s important role in bringing about unity.​—See, for example, Eph 1:4, 11; 2:13, 21.

May you have undeserved kindness and peace: See study note on Ro 1:7.

in the heavenly places: Here Paul speaks of anointed Christians as having already received “every spiritual blessing in the heavenly places,” though they were still on earth. The context shows that God “assigned [them] as heirs” with his Son in the heavenly inheritance and gave them a token of that inheritance. (Eph 1:11, 13, 14) While yet on earth, they are raised up, or exalted, by having received such an assignment.​—Eph 1:18-20; 2:4-7.

in union with him: That is, with Christ.​—Eph 1:3; see study note on Eph 1:1.

the founding of the world: See study note on Lu 11:50.

For he foreordained us: In the Greek text, it is also possible to connect this expression with the preceding verse, making the sentence read: “For in love [vs. 5] he foreordained us.”

he foreordained us: Jehovah foreordained, or determined in advance, that a group of Christ’s followers would be adopted as sons of God to rule with Jesus in heaven. He foreordained the group, not the individuals. Jehovah’s purpose was included in the prophecy at Ge 3:15, which Jehovah declared shortly after Adam sinned.​—Ga 3:16, 29; see study note on Ro 8:28.

to be adopted as his own sons: See study notes on Ro 8:15; Ga 4:5.

the release by ransom: See study notes on Mt 20:28; Ro 3:24 and Glossary, “Ransom.”

through the blood of that one: That is, through the blood of Jesus Christ. While some translations use the word “death,” the literal rendering “blood” retains the Biblical concept of the atoning power of blood. (See Glossary, “Atonement.”) On the Day of Atonement, designated animals were sacrificed. The high priest took some of their blood into the Most Holy of the tabernacle or temple and presented it there before God. (Le 16:2-19) Jesus fulfilled what was foreshadowed by the Atonement Day, as Paul explains in his letter to the Hebrews. (Heb 9:11-14, 24, 28; 10:11-14) Just as on Atonement Day the high priest took the sacrificial blood into the Most Holy, Jesus presented the value, or merit, of his lifeblood before God in heaven.

according to the riches of his undeserved kindness: Ephesus was a materially prosperous city, but Paul’s letter stresses that true spiritual riches are connected with God’s undeserved kindness. (Eph 1:18; 2:7; 3:8) Paul uses the Greek term rendered “undeserved kindness” 12 times in his letter to the Ephesians. When he met with the elders from Ephesus on an earlier occasion, he also mentioned this endearing quality.​—Ac 20:17, 24, 32; see study note on Ac 13:43 and Glossary, “Undeserved kindness.”

the sacred secret of his will: The term “sacred secret” is mentioned several times in Paul’s letter to the Ephesians. Generally speaking, Jehovah’s “sacred secret” centers on Jesus Christ. (Col 2:2; 4:3) However, God’s sacred secret has many facets. These include: Jesus’ identity as the promised offspring, or Messiah, and his role in God’s purpose (Ge 3:15); a heavenly government, God’s Messianic Kingdom (Mt 13:11; Mr 4:11); the congregation of spirit-anointed Christians, of which Christ is head (Eph 5:32; Col 1:18; Re 1:20); the role of those anointed ones who share the Kingdom with Jesus (Lu 22:29, 30); and the selection of the anointed from among both Jews and Gentiles (Ro 11:25; Eph 3:3-6; Col 1:26, 27).​—See study notes on Mt 13:11; 1Co 2:7.

for an administration: Or “to administer things.” The Greek word used here (oi·ko·no·miʹa) literally means “a house administration” or “a household management.” It refers to, not a specific government, but a way of administering or managing things. This understanding is consistent with the way the term is used at Eph 3:9. (Compare Lu 16:2; Eph 3:2; and Col 1:25, where the term is rendered “stewardship.”) This “administration” is not the same as God’s Messianic Kingdom. Rather, it is the way he chooses to manage the affairs of his universal family, or household. The administration will bring together the rulers of this heavenly Kingdom and accomplish his purpose of unifying all intelligent creatures, resulting in peace and unity with God through Jesus Christ.

to gather all things together in the Christ: The administration that God has put in place will be carried out in two stages. The first stage is to gather together the things in the heavens, that is, those who are called to rule with Christ in heaven. (Ro 8:16, 17; Eph 1:11; 1Pe 1:4) This stage began at Pentecost 33 C.E. (Ac 2:1-4) The second stage is to gather together the things on the earth, that is, those who are to live in an earthly paradise as subjects of the heavenly government.​—Joh 10:16; Re 7:9, 10; 21:3, 4.

having been foreordained: See study note on Eph 1:5.

you were sealed: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God figuratively seals them with his holy spirit by means of Christ to indicate that they are his possession and that they are in line for heavenly life.​—See study note on 2Co 1:22.

which: Referring to God’s “holy spirit,” or active force, mentioned in the preceding verse. Although some manuscripts use a masculine Greek pronoun here, there is strong support for the reading that uses the neuter pronoun, translated “which.” The use of a neuter pronoun agrees with how God’s spirit is referred to in other Bible verses. Some scholars suggest that later scribes used a Greek pronoun indicating masculine gender to portray the holy spirit as a person.​—See study notes on Mt 28:19; Joh 14:17.

a token in advance: Or “a down payment; a guarantee (pledge) of what is to come.” Paul here uses a legal term (ar·ra·bonʹ) that often refers to an advance payment of money smaller than the full payment. All three occurrences of this Greek word in the Christian Greek Scriptures are used figuratively to refer to God’s anointing of Christians with “the promised holy spirit,” God’s active force. (Eph 1:13, 14; 2Co 1:22; 5:5) This special operation of holy spirit becomes like a figurative down payment, a guarantee (or, a pledge) of what is to come. Because of this token of their heavenly inheritance, spirit-anointed Christians are convinced of their hope. They experience the complete fulfillment of their hope when they receive an incorruptible heavenly body.​—2Co 5:1-5.

our inheritance: That is, the heavenly inheritance of Christians who have been anointed with God’s holy spirit. The spirit serves as “a token in advance of” their inheritance. (1Pe 1:4, 5) For anointed Christians, this inheritance involves more than life in heaven. They are “the things in the heavens” that are to be gathered together under Jesus to be “heirs . . . of God” and “joint heirs with Christ.” (Eph 1:10; Ro 8:16, 17) The basic meaning of the Greek verb for “inherit” is for an heir to receive something as a right. This is often because of a family relationship, such as when a son receives an inheritance from his father. (Ga 4:30) But here, as in most occurrences in the Christian Greek Scriptures, this term is used in the broader sense of something received as a gift from God.​—Mt 19:29; 1Co 6:9.

God’s own possession: Lit., “the possession.” This possession is the congregation of spirit-anointed Christians. (Ac 20:28) At 1Pe 2:9, these Christians are referred to as “a people for special possession.”

revelation: See study note on Ro 16:25.

the eyes of your heart: This expression refers to a person’s figurative sight, or perception. (Isa 44:18; Jer 5:21; Eze 12:2, 3; Mt 13:13-16) Paul tells spirit-anointed Christians that God has enlightened them “so that [they] may know to what hope he called [them].” Such spiritual insight convinces anointed Christians that a glorious reward awaits them​—made certain by the mighty power that God displayed by raising Jesus from the dead.

this system of things: Or “this age.” In this context, the Greek word ai·onʹ refers to the present unrighteous system of things. (Ga 1:4) Paul indicates that there is also a system of things, or an age, to come, in which there would be a government under the authority of Christ.​—See Glossary, “System(s) of things.”