KJV: Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
YLT: to me -- the less than the least of all the saints -- was given this grace, among the nations to proclaim good news -- the untraceable riches of the Christ,
Darby: To me, less than the least of all saints, has this grace been given, to announce among the nations the glad tidings of the unsearchable riches of the Christ,
ASV: Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ;
| Ἐμοὶ | To me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐλαχιστοτέρῳ | very least |
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Parse: Adjective, Dative Masculine Singular, Comparative Root: ἐλάχιστος Sense: less than the least, lower the lowest. |
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| πάντων | of all |
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Parse: Adjective, Genitive Masculine Plural Root: πᾶς Sense: individually. |
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| ἁγίων | saints |
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Parse: Adjective, Genitive Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| ἐδόθη | was given |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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| χάρις | grace |
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Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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| αὕτη | this |
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Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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| τοῖς | to the |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔθνεσιν | Gentiles |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| εὐαγγελίσασθαι | to preach |
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Parse: Verb, Aorist Infinitive Middle Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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| ἀνεξιχνίαστον | unsearchable |
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Parse: Adjective, Accusative Neuter Singular Root: ἀνεξιχνίαστος Sense: that cannot be searched out, that cannot be comprehended. |
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| πλοῦτος | riches |
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Parse: Noun, Accusative Neuter Singular Root: πλοῦτος Sense: riches, wealth. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Ephesians 3:8
Dative case εμοι emoi with ελοτη elothē The peculiar form ελαχιστοτερωι elachistoterōi (in apposition with εμοι emoi) is a comparative (τερος ̇teros) formed on the superlative ελαχιστος elachistos This sort of thing was already done in the older Greek like εσχατοτερος eschatoteros in Xenophon. It became more common in the Koiné. So the double comparative μειζοτεραν meizoteran in 3 John 1:4. The case of αγιων hagiōn is ablative. This was not mock humility (Romans 15:19), for on occasion Paul stood up for his rights as an apostle (2 Corinthians 11:5). [source]
Ανεχιχνιαστος Anexichniastos (α a privative and verbal of εχιχνιαζω exichniazō to track out, εχ ex and ιχνος ichnos track) appears first in Job 5:9; Job 9:10. Paul apparently got it from Job. Nowhere else in N.T. except Romans 11:33. In later Christian writers. Paul undertook to track out the untrackable in Christ. [source]
Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative: more least than all the saints. Compare 1 Corinthians 15:8. [source]
Only here and Romans 11:33(note). Which cannot be tracked out. [source]
Reverse Greek Commentary Search for Ephesians 3:8
A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Corinthians 8:9; Ephesians 1:7, Ephesians 1:18; Ephesians 2:4, Ephesians 2:7; Ephesians 3:8, Ephesians 3:16; Philemon 4:19; Colossians 1:27. [source]
Only here and Ephesians 3:8. Appropriate to ways or paths. Lit., which cannot be tracked. [source]
See Galatians 3:28. Rich (πλουτων ploutōn). Present active participle of πλουτεω plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.” [source]
Present active participle of πλουτεω plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.” [source]
Double compound Another verbal adjective from α a privative and εχιχνιαζω exichniazō to trace out by tracks (ιχνος ichnos Romans 4:12). Late word in Job (Job 5:9; Job 9:10; Job 34:24) from which use Paul obtained it here and Ephesians 3:8 (only N.T. examples). Also in ecclesiastical writers. Some of God‘s tracks he has left plain to us, but others are beyond us. [source]
Another verbal adjective from α a privative and εχιχνιαζω exichniazō to trace out by tracks Late word in Job (Job 5:9; Job 9:10; Job 34:24) from which use Paul obtained it here and Ephesians 3:8 (only N.T. examples). Also in ecclesiastical writers. Some of God‘s tracks he has left plain to us, but others are beyond us. [source]
The special endowment for his apostolic work. Compare Romans 1:5, grace and apostleship: Romans 12:3, Romans 12:6; Ephesians 3:7, Ephesians 3:8. [source]
True superlative, not elative. Explanation of the strong word εκτρωμα ektrōma just used. See note on Ephesians 3:8 where he calls himself “less than the least of all saints” and 1 Timothy 1:15 the “chief” (πρωτος prōtos) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2 Corinthians 11:5., 2 Corinthians 11:23). [source]
One of Paul‘s gems flashed out after the somewhat tangled sentence (2 Corinthians 9:10-14) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for αδιηγητον adiēgēton in Aristeas 99 See similar word in Romans 11:33 (ανεχιχνιαστα anexichniasta unsearchable) and Ephesians 3:8. [source]
A thoroughly Pauline phrase, riches of kindness (Romans 2:4), riches of glory (Colossians 1:27; Ephesians 3:16; Philemon 4:19), riches of fulness of understanding (Colossians 2:7), riches of Christ (Ephesians 3:8), and in Ephesians 2:7 “the surpassing riches of grace.” [source]
Or foremost. Comp. 1 Corinthians 15:9, and Ephesians 3:8. This expression is an advance on those. [source]
Genitive case with ην axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. Chief (ειμι prōtos). Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” In Ephesians 3:8 he refers to himself as “the less than the least of all saints” On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Comp. Romans 12:3, Romans 12:6; Romans 15:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals. [source]
A double comparative with τερος ̇teros added to μειζων meizōn like our “lesser” and like μαλλον κρεισσον mallon kreisson (more better) in Philemon 1:23. In Ephesians 3:8 we have ελαχιστοτερωι elachistoterōi a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (χειροτερος cheiroteros more worse) as also in Shakespeare. [source]