Eph 1:3 | RWP | e4.org | Blessed ( ευλογητος ). Verbal of ευλογεω , common in the LXX for Hebrew baruk (Vulgate benedictus ) and applied usually to God, sometimes to men ( ), but in N.T. always to God ( ), while ευλογημενος (perfect passive participle) is applied to men ( ). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν ( ) Paul here uses ευλογητος , elsewhere only in in opening, though in a doxology in ; ; . The copula here is probably εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense. The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου ). Κα is genuine here, though not in . The one article ( ο ) with θεος κα πατηρ links them together as in ; , ; . See also the one article in , . In we have ο θεος του Κυριου ημων Ιησου Χριστου , and the words of Jesus in . Who hath blessed us ( ο ευλογησας υμας ). First aorist active participle of ευλογεω , the same word, antecedent action to the doxology ( ευλογητος ). With ( εν ). So-called instrumental use of εν though in is clear. Every spiritual blessing ( παση ευλογια πνευματικη ). Third use of the root ευλογ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ ( εν τοις επουρανιοις εν Χριστω ). In four other places in Eph. ( ; ; ; ). This precise phrase (with εν ) occurs nowhere else in the N.T. and has a clearly local meaning in ; ; , doubtful in , but probably so here. In the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom ( ) who is a stranger on earth ( ; ). The word επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in ; , , ; , with πατρις (country) in , with κλησις (calling) in , with δωρεα (gift) in , with βασιλεια (kingdom) in .

‏ Ephesians 1:3

Blessed ( ευλογητος ). Verbal of ευλογεω, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Ge 24:31), but in N.T. always to God (Lu 1:68), while ευλογημενος (perfect passive participle) is applied to men (Lu 1:42). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν (Col 1:3) Paul here uses ευλογητος, elsewhere only in 2Co 1:3 in opening, though in a doxology in Ro 1:25; 9:5; 2Co 11:31. The copula here is probably εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense.

The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου ). Κα is genuine here, though not in Col 1:3. The one article ( ο ) with θεος κα πατηρ links them together as in 1Th 1:3; 3:11, 13; Ga 1:4. See also the one article in 2Pe 1:1, 11. In Eph 1:17 we have ο θεος του Κυριου ημων Ιησου Χριστου, and the words of Jesus in Joh 20:17.

Who hath blessed us ( ο ευλογησας υμας ). First aorist active participle of ευλογεω, the same word, antecedent action to the doxology ( ευλογητος ).

With ( εν ). So-called instrumental use of εν though

in is clear.

Every spiritual blessing ( παση ευλογια πνευματικη ). Third use of the root ευλογ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him.

In the heavenly places in Christ ( εν τοις επουρανιοις εν Χριστω ). In four other places in Eph. (1:20; 2:6; 3:10; 6:12). This precise phrase (with εν ) occurs nowhere else in the N.T. and has a clearly local meaning in 1:20; 2:6; 3:10, doubtful in 6:12, but probably so here. In 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Php 3:20) who is a stranger on earth (Php 1:27; Eph 2:19). The word επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in Joh 3:12; 1Co 15:40, 48, 49; Php 2:10, with πατρις (country) in Heb 11:16, with κλησις (calling) in Heb 3:1, with δωρεα (gift) in Heb 6:4, with βασιλεια (kingdom) in 2Ti 4:18.