Ephesians 1:6

1:6 to the praise of the glory of his grace ¹  that he has freely bestowed on us in his dearly loved Son. ² 

Ephesians 3:12

3:12 in whom we have boldness and confident access ³  to God ⁴  because of ⁵  Christ’s ⁶  faithfulness. ⁷ 

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Ephesians 4:3

4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Ephesians 6:3

6:3 “that it may go ⁸  well with you and that you will live ⁹  a long time on the earth.” ¹⁰ 

Ephesians 6:10

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power.

Ephesians 6:15

6:15 by fitting your ¹¹  feet with the preparation that comes from the good news ¹²  of peace, ¹³ 

[1:6]  ¹ 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]  ² 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.

[3:12]  ³ tn Grk “access in confidence.”

[3:12]  ⁴ tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ⁵ tn Grk “through,” “by way of.”

[3:12]  ⁶ tn Grk “his.”

[3:12]  ⁷ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[6:3]  ⁵ tn Grk “be.”

[6:3]  ⁶ tn Grk “will be.”

[6:3]  ⁷ sn A quotation from Deut 5:16.

[6:15]  ⁷ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ⁸ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ⁹ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”