KJV: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
YLT: having foreordained us to the adoption of sons through Jesus Christ to Himself, according to the good pleasure of His will,
Darby: having marked us out beforehand for adoption through Jesus Christ to himself, according to the good pleasure of his will,
ASV: having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,
προορίσας | having predestined |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: προορίζω Sense: to predetermine, decide beforehand. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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υἱοθεσίαν | divine adoption as sons |
Parse: Noun, Accusative Feminine Singular Root: υἱοθεσία Sense: adoption, adoption as sons. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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αὐτόν | Himself |
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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εὐδοκίαν | good pleasure |
Parse: Noun, Accusative Feminine Singular Root: εὐδοκία Sense: will, choice. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Ephesians 1:5
First aorist active participle of προοριζω proorizō late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also Ephesians 1:11. Only other N.T. example in Ephesians 1:11. To be taken with εχελεχατο exelexato either simultaneous or antecedent (causal). [source]
For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
Unto God. [source]
Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
(good pleasure). Note the preposition κατα kata here for standard. [source]
Rev. foreordained. From πρό before ὁρίζω todefine, the latter word being from ὅπος aboundary. Hence to define or determine beforehand. [source]
See on Romans 8:15. Never used of Christ. [source]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
Reverse Greek Commentary Search for Ephesians 1:5
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
No papyri examples of this word, though ευδοκησις eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
PoSee on Romans 8:15, and comp. Romans 9:4; Ephesians 1:5. Not sonship, but sonship conferred. [source]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα hina) of God thus was plainly to redeem (εχαγορασηι exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα hina) was that we (Jew and Gentile) might receive (απολαβωμεν apolabōmen second aorist active subjunctive of απολαμβανω apolambanō), not get back (Luke 15:27), but get from (απο apo) God the adoption (την υιοτεσιαν tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
He not only became a man, but a Jew. The purpose Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Join with foreordained, Ephesians 1:5. Having in love foreordained. [source]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
For the phrase compare 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11. [source]
Declarative again, as in 1 John 5:11.If we ask anything (εαν τι αιτωμετα ean ti aitōmetha). Condition of third class with εαν ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).According to his will This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]
This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]