Ephesians 1:2

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

Ephesians 1:6

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 

Ephesians 6:24

6:24 Grace be ⁴  with all of those who love our Lord Jesus Christ with an undying love. ⁵ 

Ephesians 2:5

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

Ephesians 2:8

2:8 For by grace you are saved ⁷  through faith, ⁸  and this is not from yourselves, it is the gift of God;

Ephesians 3:2

3:2 if indeed ⁹  you have heard of the stewardship ¹⁰  of God’s grace that was given to me for you,

Ephesians 4:7

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

Ephesians 1:7

1:7 In him ¹¹  we have redemption through his blood, ¹²  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 2:7

2:7 to demonstrate in the coming ages ¹³  the surpassing wealth of his grace in kindness toward ¹⁴  us in Christ Jesus.

Ephesians 3:7-8

3:7 I became a servant of this gospel ¹⁵  according to the gift of God’s grace that was given to me by ¹⁶  the exercise of his power. ¹⁷  3:8 To me – less than the least of all the saints ¹⁸  – this grace was given, ¹⁹  to proclaim to the Gentiles the unfathomable riches of Christ

Ephesians 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ²⁰  that it may give grace to those who hear.

[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.

[6:24]  ³ tn Or “is.”

[6:24]  ⁴ 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.

[2:5]  ⁴ 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”).

[2:8]  ⁵ tn See note on the same expression in v. 5.

[2:8]  ⁶ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[3:2]  ⁶ 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]  ⁷ tn Or “administration,” “dispensation,” “commission.”

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

[1:7]  ⁸ 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.

[2:7]  ⁸ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁹ tn Or “upon.”

[3:7]  ⁹ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ¹⁰ tn Grk “according to.”

[3:7]  ¹¹ sn On the exercise of his power see 1:19-20.

[3:8]  ¹⁰ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ¹¹ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[4:29]  ¹¹ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.