KJV: To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
YLT: to the praise of the glory of His grace, in which He did make us accepted in the beloved,
Darby: to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved:
ASV: to the praise of the glory of his grace, which he freely bestowed on us in the Beloved:
ἔπαινον | [the] praise |
Parse: Noun, Accusative Masculine Singular Root: ἔπαινος Sense: approbation, commendation, praise. |
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δόξης | of [the] glory |
Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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χάριτος | of grace |
Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐχαρίτωσεν | He has freely given |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: χαριτόω Sense: to make graceful. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Ἠγαπημένῳ | Beloved [One] |
Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Singular Root: ἀγαπάω Sense: of persons. |
Greek Commentary for Ephesians 1:6
Note the prepositions in this sentence. [source]
Genitive case of the relative ην hēn (cognate accusative with εχαριτωσεν echaritōsen (he freely bestowed), late verb χαριτοω charitoō (from χαρις charis grace), in N.T. attracted to case of antecedent χαριτος charitos only here and Luke 1:28. In the Beloved (εν τωι ηγαπημενωι en tōi ēgapēmenōi). Perfect passive participle of αγαπαω agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
Perfect passive participle of αγαπαω agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
The ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption. [source]
The correct reading is ἧς whichreferring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us. [source]
Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; Matthew 17:5. [source]
Reverse Greek Commentary Search for Ephesians 1:6
Lit., as Rev. in margin,endued with grace. Only here and Ephesians 1:6. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong. All the best texts omit blessed art thou among women. [source]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER- -DIVIDER- [source]
Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν hēs). Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
See on glory, Ephesians 1:6, and Romans 2:4. [source]
Or are having. The freely bestowed (Ephesians 1:6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers. [source]
For glory of God, see on Romans 3:23. That God's glory may be both manifested and recognized. Compare Ephesians 1:6. [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]