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READ EPHESIANS 1:4-6
GOD CHOSE US....PREDESTINED US
READ EPHESIANS 1:4-6
Blessed be the God and Father of our Lord, Jesus Christ,
who has blessed us with every spiritual blessing in the heavenly places in Christ;
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even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
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having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
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to the praise of the glory of his grace, which he freely bestowed on us in the Beloved,
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GOD CHOSE US....PREDESTINED US
World English Bible
EPHESIANS 1:3-6
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Hebrew and Greek Original
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1:
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Blessed be the God and Father of our Lord, Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
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even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
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having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
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to the praise of the glory of his grace, which he freely bestowed on us in the Beloved,
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Verse 3 Blessed
(euloghtoß). Verbal of eulogew, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while euloghmenoß (perfect passive participle) is applied to men (Luke 1:42). "While euloghmenoß points to an isolated act or acts, euloghtoß describes the intrinsic character" (Lightfoot). Instead of the usual eucaristoumen (Colossians 1:3) Paul here uses euloghtoß, elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably estin (is), though either estw (imperative) or eih (optative as wish) will make sense. The God and Father of our Lord Jesus Christ (o qeoß kai pathr tou Kuriou hmwn Ihsou Cristou). Kai is genuine here, though not in Colossians 1:3. The one article (o) with qeoß kai pathr links them together as in 1 Thessalonians 1:3; 1 Thessalonians 3:11,13; Galatians 1:4. See also the one article in 2 Peter 1:1,11. In Ephesians 1:17 we have o qeoß tou Kuriou hmwn Ihsou Cristou, and the words of Jesus in John 20:17. Who hath blessed us (o euloghsaß umaß). First aorist active participle of eulogew, the same word, antecedent action to the doxology (euloghtoß). With (en). So-called instrumental use of en though in is clear. Every spiritual blessing (pash eulogiai pneumatikh). Third use of the root eulog (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 (en toiß epouranioiß en Cristwi). In four other places in Eph. (John 1:20; John 2:6; John 3:10; John 6:12). This precise phrase (with en) occurs nowhere else in the N.T. and has a clearly local meaning in John 1:20; John 2:6; John 3:10, doubtful in John 6:12, but probably so here. In John 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Philippians 3:20) who is a stranger on earth (Philippians 1:27; Ephesians 2:19). The word epouranioß (heavenly) occurs in various passages in the N.T. in contrast with ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40,48,49; Philippians 2:10, with patriß (country) in Hebrews 11:16, with klhsiß (calling) in Hebrews 3:1, with dwrea (gift) in Hebrews 6:4, with basileia (kingdom) in 2 Timothy 4:18.
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Verse 4 Even as he chose us in him
(kaqwß exelexato hmaß en autwi). First aorist middle indicative of eklegw, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. Before the foundation of the world (pro katabolhß kosmou). Old word from kataballw, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has apo twn aiwnwn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. That we should be (einai hmaß). Infinitive of purpose with the accusative of general reference (hmaß). See Colossians 1:22 for the same two adjectives and also katenwpion autou.
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2 PETER 2:7-9
World English Bible
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Hebrew and Greek Original
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But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.
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But don`t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.
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The Lord is not slow concerning his promise, as some count slowness; but is longsuffering towards us, not wishing that any should perish, but that all should come to repentance.
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Verse 7 That now are
(nun). "The now heavens" over against "the then world" (o tote kosmoß verse Hebrews 6). By the same word (twi autwi logwi). Instrumental case again referring to logwi in verse Hebrews 6. Have been stored up (teqhsaurismenoi eisin). Perfect passive indicative of qhsaurizw, for which verb see Matthew 6:19; Luke 12:21. For fire (puri). Dative case of pur, not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30; Psalms 50:3. Being reserved (throumenoi). Present passive participle of threw, for which see Psalms 2:4. Against (eiß). Unto. As in Psalms 2:4,9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God.
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Verse 8 Forget not this one thing
(en touto mh lanqanetw umaß). Rather, "let not this one thing escape you." For lanqanetw (present active imperative of lanqanw) see verse 1 Peter 5. The "one thing" (en) is explained by the oti (that) clause following. Peter applies the language of Psalms 90:4 about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1 Peter 4:7). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Revelation 20:4-6. It may be a day or a day may be a thousand years. God's clock (para kuriwi, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.
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Verse 9 Is not slack concerning his promise
(ou bradunei thß epaggeliaß). Ablative case epaggeliaß after bradunei (present active indicative of bradunw, from braduß, slow), old verb, to be slow in, to fall short of (like leipetai sopiaß in James 1:5), here and 1 Timothy 3:15 only in N.T. Slackness (braduthta). Old substantive from braduß (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise. To youward (eiß umaß). Proß rather than eiß after makroqumei in 1 Thessalonians 5:14 and epi in James 5:7, etc
but that all should come to repentance.
. Not wishing (mh boulomenoß). Present middle participle of boulomai. Some will perish (verse James 7), but that is not God's desire. Any (tinaß). Rather than "some" (tineß) above. Accusative with the infinitive apolesqai (second aorist middle of apollumi. God wishes "all" (pantaß) to come (cwrhsai first aorist active infinitive of cwrew, old verb, to make room). See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God's provision of grace for all who will repent.
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Verse 10 The day of the Lord
(hmera kuriou). So Peter in Acts 2:20 (from Joel 3:4) and Paul in 1 Thessalonians 5:2,4; 2 Thessalonians 2:2; 1 Corinthians 5:5; and day of Christ in Philippians 2:16 and day of God in 2 Peter 2:12 and day of judgment already in 2 Peter 2:9; 2 Peter 3:7. This great day will certainly come (hxei). Future active of hkw, old verb, to arrive, but in God's own time. As a thief (wß klepthß). That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15). In the which (en h). The day when the Lord comes. Shall pass away (pareleusontai). Future middle of parercomai, old verb, to pass by. With a great noise (roizhdon). Late and rare adverb (from roizew, roizoß)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. The elements (ta stoiceia). Old word (from stoicoß a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8). Shall be dissolved (luqhsetai). Future passive of luw, to loosen, singular because stoiceia is neuter plural. With fervent heat (kausoumena). Present passive participle of kausow, late verb (from kausoß, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for kausomena (from kaiw, to burn). Shall be burned up (katakahsetai). Repeated in verse Colossians 12. Second future passive of the compound verb katakaiw, to burn down (up), according to A L. But Aleph B K P read eureqhsetai (future passive of euriskw, to find) "shall be found." There are various other readings here. The text seems corrupt
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