Efesus 1:2

1:2 Grace and peace to you ¹  from God our Father and the Lord Jesus Christ!

Efesus 1:6-7

1:6 to the praise of the glory of his grace ²  that he has freely bestowed on us in his dearly loved Son. ³  1:7 In him ⁴  we have redemption through his blood, ⁵  the forgiveness of our trespasses, according to the riches of his grace

Efesus 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ⁶  –

Efesus 3:2

3:2 if indeed ⁷  you have heard of the stewardship ⁸  of God’s grace that was given to me for you,

Efesus 4:7

4:7 But to each one of us grace was given according to the measure of the gift of Christ.

Efesus 6:24

6:24 Grace be ⁹  with all of those who love our Lord Jesus Christ with an undying love. ¹⁰ 

[1:2]  ¹ tn Grk “Grace to you and peace.”

[1:6]  ² tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ³ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:7]  ⁴ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁵ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:5]  ⁶ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[3:2]  ⁷ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ⁸ tn Or “administration,” “dispensation,” “commission.”

[6:24]  ⁹ tn Or “is.”

[6:24]  ¹⁰ tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.

[6:24]  tn Grk “without corruption.” The term “love” is not found at the end of the sentence, but is supplied to clarify the sense in English. The term “undying” which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God’s grace will be with those whose love for Jesus never ceases.