TELOS can have different senses, depending on context. Here's some material I once worked up, but have not confirmed its veracity since. However, I think what I'm posting is accurate:
For TELOS (i.e., end), see the following uses:
1 Cor. 1:8 who shall also confirm you to the end, blameless in the
day of our Lord Jesus Christ.
1 Cor. 10:11 Now these things happened to them as an example, and
they were written for our instruction, upon whom the ends of the
ages have come.
1 Cor. 15:24 then comes the end, when He delivers up the kingdom to
the God and Father, when He has abolished all rule and all authority
2 Cor. 1:13 For we write nothing else to you than what you read and
understand, and I hope you will understand until the end;
2 Cor. 3:13 and are not as Moses, who used to put a veil over his
face that the sons of Israel might not look intently at the end of
what was fading away.
2 Cor. 11:15 Therefore it is not surprising if his servants also
disguise themselves as servants of righteousness; whose end shall be
according to their deeds.
Concerning Eph. 2:14-15:
The International Critical Commentary on Ephesians and Colossians (T.K. Abbott) has this to say:
"The Mosaic law as such, not merely certain aspects of
it, has come to an end in Christ. He is the 'end of
the law,' Rom 10:4. Faith having come, we are no
longer hUPO PAIDAGWGON" (page 64).
"NOMOS here is not to be limited to the ceremonial
law; there is nothing in the connexion to show such a
limitation, which on the contrary, would make the
statement very weak . . . The moral law retains its
obligation, not, however, because the Jewish law is
only partially annulled, but because its obligation
was independent of the law and universal (Rom 2:14)"
Christ could be "goal" (TELOS) of the Law, though I have always construed TELOS here [Rom. 10:4) to mean "termination" or "cessation." BDAG lists Rom 10:4 under this sense, but reports that TELOS in 10:4 could possibly mean "goal." I favor "cessation" in view of the immediate context and the discourse features of Romans. For instance, Rom 10:5-6 states that the man who "has done the righteousness of the Law will live by it." Paul then makes a contrast in 10:6 when he employs the adversative particle DE ("but"). He then goes on to juxtapose righteousness emanating from the Law with righteousness emanating from faith. He concludes: "For with the heart one exercises faith for
righteousness, but with the mouth one makes public declaration for salvation."
Additionally, he writes in Rom 8:7, "The minding of the flesh means enmity
with God, for it is not under subjection to the law of God, nor, in fact, can
it be." Cf. Rom 7:1-11.