Ephesians 1:1-23 KJV


Pages 388-389


1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:


2 Grace [be] to you, and peace, from God our Father, and [from] the Lord Jesus Christ.


3 Blessed [be] the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly [places] in Christ:
(Polyptoton 281; Antanaclasis 292; Benedictio 919)


4 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:


5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,


6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
(Antimereia 505)


7 In whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace;
(Antiptosis 508; Metalepsis 610; Idioma 831; Anthropopatheia 893)


8 Wherein he hath abounded toward us in all wisdom and prudence;
(Ellipsis 8; Heterosis 512)


9 Having made known unto us the mystery of his will,
according to his good pleasure which he hath purposed in himself:
(Hypallage 537)


10 That in the dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven, and which are on earth; [even] in him:


11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:


12 That we should be to the praise of his glory, who first trusted in Christ.


13 In whom ye also [trusted], after that ye heard the word of truth,
the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
(Ellipsis 89; Idioma 856)


14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
(Idioma 858)


15 Wherefore I also, after I heard of your faith in the Lord Jesus,
and love unto all the saints,
(Antiptosis 508; Anthropopatheia 893; Genitive case 1002)


16 Cease not to give thanks for you, making mention of you in my prayers;


17 That the God of our Lord Jesus Christ, the Father of glory,
may give unto you the spirit of wisdom and revelation in the knowledge of him:


18 The eyes of your understanding being enlightened;
that ye may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the saints,


19 And what [is] the exceeding greatness of his power to usward who believe, according to the working of his mighty power,
(Ellipsis 23; Parembole 477)


20 Which he wrought in Christ, when he raised him from the dead,
and set [him] at his own right hand in the heavenly [places],


21 Far above all principality, and power, and might, and dominion,
and every name that is named, not only in this world,
but also in that which is to come:
(Polysyndeton)


22 And hath put all [things] under his feet,
and gave him [to be] the head over all [things] to the church,
(Anthropopatheia 873)


23 Which is his body, the fulness of him that filleth all in all.


Notes:
Verse 3
Polyptoton:

Verse 3
“Blessed (
εὐλογητός, eulogeetos) be the God and Father of our Lord Jesus Christ, who hath blessed ( εὐλογησας, ho eulogeesas) us with all spiritual blessings (εὐλογία, eulogia) in heavenly places (or spheres) in Christ”: i.e., who hath richly blessed us with all, etc.”


Antanaclasis 292;
 “This is really Polyptoton. But here we repeat it in order to point out that the word “blessed” is used in two different senses. We do not bless God in the same way that He blesses us. The former word is always used of God, the latter may be used of men. The former word means the Being who is to be spoken well of, the latter means the being of whom good has been lastingly spoken— especially by God Himself.”


Benedictio 919  “
An Expression of Feeling by Way of Benediction or Blessing.”
“I
t means both the act of blessing, and the blessing itself.
The latter is called a beatitude or blessing.”

 

Verse 6
Antimereia 505: “Where the former of the two nouns (both in regimen) is used for an adjective, and is to receive the emphasis
(…of His glorious grace).

 

Verse 7
Antiptosis 508: ” The riches of his grace.” “By Enallage this would be gracious riches, but it means more than this. Grace is the subject, and it is the exceeding wealth of this wondrous grace which has abounded toward those who are ” accepted in the Beloved,”
By Antiptosis the one is put for the other, and the noun ” riches” is put for the adjective :
i.e. His exceeding rich grace.”

 

Metalepsis 610: “…redemption through his blood…” blood is put, by Metonymy, for his death, and his death means what was accomplished by it. Metalepsis is a Metonymy within a Metonymy.


Idioma 831: “riches” means great abundance. We use this same Idiom commonly in modern English, with examples such as “a wealth of knowledge”, or a “rich flavor”.


Anthropopatheia 893: “Riches” is a condescending to the level of human understanding. The limitlessness of God is beyond human comprehension.


Verse 8
Ellipsis: “Wherein he hath abounded towards us in all wisdom and prudence.”
It is not “wherein,” but ἧς (hees) which, i.e., ” [the knowledge] or grace, which he hath made to abound in us in all wisdom and prudence.”
See GNT Morph
https://www.blbclassic.org/Bible.cfm?b=Eph&c=1&v=1&t=KJV#conc/8

 

Heterosis: 512, of the verb-forms and voices. Intransitive for transitive.
“According to the riches (or wealth) of His grace which (grace) he hath made to overflow into us.”

 

Verse 9
Hypallage:
537 “The mystery of His will.”
“The word
μυστήριον (musteerion) rendered mystery always means a secret. And here it is the Secret pertaining to God’s purpose: i.e., the Secret which He hath purposed; or, by the figure Hypallage, His Secret purpose, because the noun in regimen is the word qualified instead of the word which qualifies.”


“In Judith 2:2 we have the remarkable expression: Nebuchadnezzar “called together all his servants, and all his great men, and communicated with them his secret counsel”: i.e., the secret of his will. The word μυστήριον is the same in each case, but in the case of Nebuchadnezzar it was the secret of his βουλή (boulee): i.e., his will, because he had determined it: while in Eph. 1:9, it is the secret of God’s θέλημα (theleema): i.e., His will, because He desired it. Hence the meaning is “God’s secret purpose or counsel.”

Stay tuned for additional notes.

 

Italicized words in [brackets] were added by the King James Version translators.


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for providing public domain material.


Thanks also to E. W. Bullinger for his work “Figures Of Speech Used In The Bible
”, and thanks to you for taking the time here.


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