rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in kjv@2Corinthians:1:3| in opening, though in a doxology in kjv@Romans:1:25; 9:5; kjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in kjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in kjv@1Thessalonians:1:3; 3:11,13; kjv@Galatians:1:4|. See also the one article in kjv@2Peter:1:1,11|. In kjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in kjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; 2:6; 3:10; 6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in 1:20; 2:6; 3:10|, doubtful in 6:12|, but probably so here. In 2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; kjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in kjv@John:3:12; kjv@1Corinthians:15:40,48,49; kjv@Phillipians:2:10|, with \patris\ (country) in kjv@Hebrews:11:16|, with \klsis\ (calling) in kjv@Hebrews:3:1|, with \drea\ (gift) in kjv@Hebrews:6:4|, with \basileia\ (kingdom) in kjv@2Timothy:4:18|.
rwp@Ephesians:1:4 @{Even as he chose us in him} (\kaths exelexato hms en auti\). First aorist middle indicative of \ekleg\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabols kosmou\). Old word from \kataball\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in kjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; kjv@Luke:11:50; kjv@Hebrews:4:3; 9:26; kjv@Revelation:13:8; 17:8|). But Paul uses neither phrase elsewhere, though he has \apo tn ainn\ (from the ages) in kjv@Ephesians:3:9|. Here in kjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hms\). Infinitive of purpose with the accusative of general reference (\hms\). See kjv@Colossians:1:22| for the same two adjectives and also \katenpion autou\.
rwp@Ephesians:1:5 @{Having foreordained us} (\Proorisas hms\). First aorist active participle of \prooriz\, late and rare compound to define or decide beforehand. Already in kjv@Acts:4:28; kjv@1Corinthians:2:7; kjv@Romans:8:29|. See also verse 11|. Only other N.T. example in verse 11|. To be taken with \exelexato\ either simultaneous or antecedent (causal). {Unto adoption as sons} (\eis huiothesian\). For this interesting word see kjv@Galatians:4:5; kjv@Romans:8:15; 9:4|. {Unto himself} (\eis auton\). Unto God. {According to the good pleasure of his will} (\kata tn eudokian tou thelmatos autou\). Here \eudokian\ means {purpose} like \bouln\ in verse 11| rather than {benevolence} (good pleasure). Note the preposition \kata\ here for standard.
rwp@Ephesians:1:6 @{To the praise} (\eis epainon\). Note the prepositions in this sentence. {Which} (\hs\). Genitive case of the relative \hn\ (cognate accusative with \echaritsen\ (he freely bestowed), late verb \charito\ (from \charis\, grace), in N.T. attracted to case of antecedent \charitos\ only here and kjv@Luke:1:28|. {In the Beloved} (\en ti gapmeni\). Perfect passive participle of \agapa\. This phrase nowhere else in the N.T. though in the Apostolic Fathers.
rwp@Ephesians:1:8 @{According to the riches of his grace} (\kata to ploutos ts charitos autou\). A thoroughly Pauline phrase, riches of kindness (Romans:2:4|), riches of glory (Colossians:1:27; kjv@Ephesians:3:16; kjv@Phillipians:4:19|), riches of fulness of understanding (Colossians:2:7|), riches of Christ (Ephesians:3:8|), and in kjv@Ephesians:2:7| "the surpassing riches of grace." {Which} (\hs\). Genitive attracted again to case of antecedent \charitos\.
rwp@Ephesians:1:11 @{In him} (\en auti\). Repeats the idea of \en ti Christi\ of verse 10|. {We were made a heritage} (\eklrthmen\). First aorist passive of \klro\, an old word, to assign by lot (\klros\), to make a \klros\ or heritage. Songs:in LXX and papyri. Only time in N.T., though \prosklro\ once also (Acts:17:4|). {Purpose} (\prothesin\). Common substantive from \protithmi\, a setting before as in kjv@Acts:11:23; 27:13|.
rwp@Ephesians:1:12 @{To the end that we should be} (\eis to einai hms\). Final clause with \eis\ to and the infinitive \einai\ (see the mere infinitive \einai\ in verse 4|) and the accusative of general reference. {Who had before hoped in Christ} (\tous prolpikotas en ti Christi\). Articular perfect active participle of \proelpiz\, late and rare compound (here only in N.T.) and the reference of \pro\ not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.
rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hms\ (we) in 12|. {In whom} (\en hi\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthte\). First aorist passive indicative of \sphragiz\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in 4:30|. See kjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrabn\ (earnest). {Spirit} (\pneumati\). In the instrumental case.
rwp@Ephesians:1:14 @{An earnest} (\arrabn\). See kjv@2Corinthians:1:22| for discussion of \arrabn\. Here "of promise" (\ts epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\ts klronomias hmn\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\ts peripoises\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; kjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in kjv@1Peter:2:9; kjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.
rwp@Ephesians:1:15 @{And which ye shew toward all the saints} (\kai tn eis pantas tous hagious\). The words "ye show" do not occur in the Greek. The Textus Receptus has \ten agapn\ (the love) before \tn\ supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word \agapn\. It could have been omitted, but is probably not genuine. The use of the article referring to \pistin\ and the change from \en\ to \eis\ probably justifies the translation "which ye shew toward."
rwp@Ephesians:1:17 @{The Father of glory} (\ho patr ts doxs\). The God characterized by glory (the Shekinah, kjv@Hebrews:9:5|) as in kjv@Acts:7:2; kjv@1Corinthians:2:8; kjv@2Corinthians:1:3; kjv@James:2:1|. {That--may give} (\hina--di\). In kjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \di\ is a late _Koin_ optative (second aorist active) for the usual \doi\. It occurs also in kjv@2Thessalonians:3:16; kjv@Romans:15:5; kjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \di\ (like kjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupses\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. kjv@Galatians:6:1; kjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epignsei autou\). In the full knowledge of Christ as in Colossians.
rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\pephtismenous tous ophthalmous ts kardias humn\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \pephtismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \di\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in kjv@Acts:26:3; kjv@1Corinthians:16:3; kjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis h elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.
rwp@Ephesians:1:19 @{The exceeding greatness of his power} (\to huperballon megethos ts dunames autou\). \Megethos\ is an old word (from \megas\), but here only in N.T. \Huperballon\, present active participle of \huperball\, reappears in 2:7; 3:19| and seen already in kjv@2Corinthians:3:10; 9:14|. To enlightened eyes the greatness of God's power is even more "surpassing."
rwp@Ephesians:1:20 @{Which he wrought} (\enrgken\). Reading of A B rather than aorist \enrgsen\. Perfect active indicative, "which he has wrought." \Hn\ is cognate accusative of the relative referring to \energeian\ (energy) with \enrgken\ and note also \kratous\ (strength) and \ischuos\ (might), three words trying to express what surpasses (\huperballon\) expression or comprehension. {Made him to sit} (\kathisas\). First aorist active participle of \kathiz\ in causative sense as in kjv@1Corinthians:6:4|. Metaphorical local expression like \dexii\ and \en tois epour aniois\.
rwp@Ephesians:1:22 @{He put all things in subjection} (\panta hupetaxen\). First aorist active indicative of \hupotass\, quoted from kjv@Psalms:8:7| as in kjv@1Corinthians:15:27|. {Gave him to be head} (\auton edken kephaln\). {Gave} (\edken\, first aorist active indicative of \didmi\) to the church (the universal spiritual church or kingdom as in kjv@Colossians:1:18,24|) Christ as Head (\kephaln\, predicate accusative). This conception of \ekklsia\ runs all through Ephesians (3:10,21; 5:23,24,25,27,29,32|).
rwp@Ephesians:1:23 @{Which} (\htis\). "Which in fact is," explanatory use of \htis\ rather than \h\. {The fulness of him that filleth all in all} (\to plrma tou ta panta en psin plroumenou\). This is probably the correct translation of a much disputed phrase. This view takes \plrma\ in the passive sense (that which is filled, as is usual, kjv@Colossians:1:19|) and \plroumenou\ as present middle participle, not passive. All things are summed up in Christ (1:10|), who is the \plrma\ of God (Colossians:1:19|), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (\plrma\) of God (3:19|) when it grows up into the fulness (\plrma\) of Christ (4:13,16|).