Ephesians 1:7

1:7 In him ¹  we have redemption through his blood, ²  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 2:6

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ³ 

Ephesians 2:16-17

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ⁴  2:17 And he came and preached peace to you who were far off and peace to those who were near,

Ephesians 4:12

4:12 to equip ⁵  the saints for the work of ministry, that is, ⁶  to build up the body of Christ,

Ephesians 4:19

4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. ⁷ 

Ephesians 4:21

4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ⁸  expose them. ⁹ 

Ephesians 6:15

6:15 by fitting your ¹⁰  feet with the preparation that comes from the good news ¹¹  of peace, ¹² 

Ephesians 6:24

6:24 Grace be ¹³  with all of those who love our Lord Jesus Christ with an undying love. ¹⁴ 

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

[1:7]  ² 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.

[2:13]  ³ tn Or “have come near in the blood of Christ.”

[2:16]  ⁵ tn Grk “by killing the hostility in himself.”

[4:12]  ⁷ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁸ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:19]  ⁹ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

[5:11]  ¹¹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹² tn Grk “rather even expose.”

[6:15]  ¹³ 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]  ¹⁴ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹⁵ 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….”

[6:24]  ¹⁵ tn Or “is.”

[6:24]  ¹⁶ 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.