KJV: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
YLT: according as He did choose us in him before the foundation of the world, for our being holy and unblemished before Him, in love,
Darby: according as he has chosen us in him before the world's foundation, that we should be holy and blameless before him in love;
ASV: even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love:
| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| ἐξελέξατο | He chose |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| πρὸ | before |
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Parse: Preposition Root: πρό Sense: before. |
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| καταβολῆς | [the] foundation |
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Parse: Noun, Genitive Feminine Singular Root: καταβολή Sense: a throwing or laying down. |
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| κόσμου | of [the] world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἡμᾶς | for us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἁγίους | holy |
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Parse: Adjective, Accusative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| ἀμώμους | blameless |
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Parse: Adjective, Accusative Masculine Plural Root: ἄμωμος Sense: without blemish. |
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| κατενώπιον | before |
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Parse: Preposition Root: κατενώπιον Sense: over against, before the face of, before the presence of, in the sight of, before. |
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| ἀγάπῃ | love |
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Parse: Noun, Dative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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Greek Commentary for Ephesians 1:4
First aorist middle indicative of εκλεγω eklegō to pick out, to choose. Definitive statement of God‘s elective grace concerning believers in Christ. [source]
Old word from καταβαλλω kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in 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 (ειναι ημας einai hēmās). Infinitive of purpose with the accusative of general reference (ημας hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
Infinitive of purpose with the accusative of general reference See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
Explaining blessed us, in Ephesians 1:3. His blessing is in conformity with the fact that He chose. [source]
Middle voice, for himself. [source]
As the head and representative of our spiritual humanity. Compare 1 Corinthians 15:22. Divine election is in Christ the Redeemer. The crown of divine sovereignty is redemption. God rules the world to save it. [source]
The positive and negative aspects of christian life. See on Colossians 1:22. Rev., without blemish. The reference is to moral rather than to forensic righteousness. Compare 1 Thessalonians 4:7. [source]
Join with foreordained, Ephesians 1:5. Having in love foreordained. [source]
Reverse Greek Commentary Search for Ephesians 1:4
Perfect passive participle of εκχυννω ekcheō and εκχυννομενον ekchunnō (an Aeolic form appearing in the margin of Westcott and Hort here, απο καταβολης κοσμου ekchunnomenon present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.From the foundation of the world (apo katabolēs kosmou). See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; 1 John 1:1; Ephesians 1:4; Proverbs 8:23; Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή , beginning, which simply leaves room for it, as in the use of ἦν , was, denoting absolute existence (compare εἰμί , I am, John 8:58) instead of ἐγένετο , came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή , in the beginning, and the expression ἀπ ' ἀρχῆς , from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. “In Genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time” (Milligan and Moulton). See on Colossians 1:15. This notion of “beginning” is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. “The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning ), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby” (Lange). “Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word ” (Godet). [source]
Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with ερχομενον erchomenon (coming) near the end, though that is possible. The true light “The light the genuine,” not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness Added in the English to make plain this interpretation. Lighteth every man Old verb (from πως phōs) to give light as in Revelation 22:5; Luke 11:35. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker‘s text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. Coming This present middle participle of ερχομαι erchomai can be taken with αντρωπον anthrōpon just before (accusative masculine singular), “every man as he comes into the world.” It can also be construed with πως phōs (nominative neuter singular). This idea occurs in John 3:19; John 11:27; John 12:46. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in John 11:27; John 12:46 is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here κοσμος kosmos rather than παντα panta occurs in the sense of the orderly universe as often in this Gospel. See Ephesians 1:4. [source]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα hina and the present active subjunctive of τεωρεω theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Second aorist active indicative of προγινωσκω proginōskō old verb as in Acts 26:5. See Psalms 1:6 (lxx) and Matthew 7:23. This fore-knowledge and choice is placed in eternity in Ephesians 1:4. [source]
In proportion as (1 Thessalonians 1:5) and so inasmuch as (Philemon 1:7; Ephesians 1:4). [source]
Final clause with εις eis to and the infinitive ειναι einai (see the mere infinitive ειναι einai in Ephesians 1:4) and the accusative of general reference. [source]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον beforein the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον beforeis used in the former sense, Luke 12:9. Ἔμπροσθεν beforeoccurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. [source]
That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Not elsewhere in Paul. His usual expressions are πρὸ τῶν αἰώνων beforethe ages (1 Corinthians 2:7): πρὸ καταβολῆς κόσμου beforethe foundation of the world (Ephesians 1:4): ἀπὸ τῶν αἰώνων fromthe ages (Ephesians 3:9). Before eternal times ( πρὸ χρόνων αἰωνίων ) is found 2 Timothy 1:9; Titus 1:2. [source]
Perfect passive participle of αγαπαω agapaō with υπο hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου kuriou instead of τεου theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος hoti heilato humas ho theos). First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
First aorist middle indicative of επαγγελλω epaggellō Antithesis in επανερωσεν δε ephanerōsen de (manifested) in Titus 1:3 (first aorist active indicative of πανεροω phaneroō). Same contrast in Romans 16:25; Colossians 1:26. Before times eternal (προ χρονων αιωνων pro chronōn aiōnōn). Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε phanerōthentos de). First aorist (ingressive) passive participle of πανεροω phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]