Ephesians 1:16-23
I do not cease ( ου παυομα ). Singular present middle, while in Col 1:9 Paul uses the plural (literary, or including Timothy), ου παυομεθα.The Father of glory ( ο πατηρ της δοξης ). The God characterized by glory (the Shekinah, Heb 9:5) as in Ac 7:2; 1Co 2:8; 2Co 1:3; Jas 2:1.
That--may give ( ινα--δωιη ). In Col 1:9 ινα is preceded by αιτουμενο, but here the sub-final use depends on the general idea asking in the sentence. The form δωιη is a late Koine optative (second aorist active) for the usual δοιη. It occurs also in 2Th 3:16; Ro 15:5; 2Ti 1:16, 18 in the text of Westcott and Hort. Here B 63 read δω (like Joh 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense ( παυομα ). This use of the volitive optative with ινα after a primary tense is rare, but not unknown in ancient Greek.
A spirit of wisdom and revelation ( πνευμα σοφιας κα αποκαλυψεως ). The Revised Version does not refer this use of πνευμα to the Holy Spirit (cf. Ga 6:1; Ro 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 ( εν επιγνωσε αυτου ). In the full knowledge of Christ as in Colossians.
Having the eyes of your heart enlightened ( πεφωτισμενους τους οφθαλμους της καρδιας υμων ). 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 πεφωτισμενους being changed from the dative υμιν (to you) to the accusative because of the following infinitive like εκλεξαμενους (Ac 15:22) after αποστολοις. Another way of explaining it is to regard it as a tertiary predicate of δωιη, a loose expansion of πνευμα. The third way is to regard the construction as the accusative absolute, a rare idiom possible in Ac 26:3; 1Co 16:3; 1Ti 2:6. In this case, the participle merely agrees with τους οφθαλμους, not with υμιν, "the eyes of your heart having been enlightened." Otherwise τους οφθαλμους is the accusative retained after the passive participle.
That ye may know ( εις το ειδενα ). Final use of εις το and the infinitive (second perfect of οιδα ) as in verse 12. Note three indirect questions after ειδενα (what the hope τις η ελπις, what the riches τις ο πλουτος, and what the surpassing greatness κα τ το υπερβαλλον μεγεθος ). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths.
In the saints ( εν τοις αγιοις ). Our riches is in God, God's is in his saints.
The exceeding greatness of his power ( το υπερβαλλον μεγεθος της δυναμεως αυτου ). Μεγεθος is an old word (from μεγας ), but here only in N.T. Hυπερβαλλον, present active participle of υπερβαλλω, reappears in 2:7; 3:19 and seen already in 2Co 3:10; 9:14. To enlightened eyes the greatness of God's power is even more "surpassing."
Which he wrought ( ενηργηκεν ). Reading of A B rather than aorist ενηργησεν. Perfect active indicative, "which he has wrought." Hην is cognate accusative of the relative referring to ενεργειαν (energy) with ενηργηκεν and note also κρατους (strength) and ισχυος (might), three words trying to express what surpasses ( υπερβαλλον ) expression or comprehension.
Made him to sit ( καθισας ). First aorist active participle of καθιζω in causative sense as in 1Co 6:4. Metaphorical local expression like δεξια and εν τοις επουρ ανιοις.
Far above all rule ( υπερανω πασης αρχης ). Late compound adverbial preposition ( υπερ, ανω ) with the ablative case. In N.T. only here and Heb 9:5. As in Col 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy.
World ( αιων ). "Age." See this identical expression in Mt 12:32 for the present time (Gal 1:4; 1Ti 6:17) and the future life (Eph 2:7; Lu 20:35). Both combined in Mr 10:30; Lu 18:30.
He put all things in subjection ( παντα υπεταξεν ). First aorist active indicative of υποτασσω, quoted from Ps 8:7 as in 1Co 15:27.
Gave him to be head ( αυτον εδωκεν κεφαλην ).
Gave ( εδωκεν, first aorist active indicative of διδωμ ) to the church (the universal spiritual church or kingdom as in Col 1:18, 24) Christ as Head ( κεφαλην, predicate accusative). This conception of εκκλησια runs all through Ephesians (3:10, 21; 5:23, 24, 25, 27, 29, 32).
Which ( ητις ). "Which in fact is," explanatory use of ητις rather than η.
The fulness of him that filleth all in all ( το πληρωμα του τα παντα εν πασιν πληρουμενου ). This is probably the correct translation of a much disputed phrase. This view takes πληρωμα in the passive sense (that which is filled, as is usual, Col 1:19) and πληρουμενου as present middle participle, not passive. All things are summed up in Christ (1:10), who is the πληρωμα of God (Col 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 ( πληρωμα ) of God (3:19) when it grows up into the fulness ( πληρωμα ) of Christ (4:13, 16).
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