Ephesians 2.6

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An Exegetical and Grammatical Inquiry into the Nu-Movable in Ephesians 2:6: The Case of “συνεκάθισεν”

This exegetical study of “An Exegetical and Grammatical Inquiry into the Nu-Movable in Ephesians 2:6: The Case of “συνεκάθισεν”” is based on a b-greek discussion. The original query centered on the inflection of the aorist verb συνεκάθισεν (Ephesians 2:6), specifically questioning the presence of a final nu. The querist noted that standard grammatical paradigms, such as Smyth #383 (p. 115) for the first aorist 3rd person singular (e.g., ἔλυσε), typically do not include a final nu.

The main exegetical and grammatical issue at hand is the phenomenon of the nu-movable (ν-ἐφελκυστικόν) in Koine Greek, particularly its application to verbs ending in -ε or -ι when followed by a word beginning with a vowel. The discussion seeks to clarify the grammatical rules governing this feature and its implications for textual accuracy and translation, ensuring a precise understanding of Ephesians 2:6 in its broader theological context of the believer’s co-enthronement with Christ.

καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ (Ephesians 2:6, Nestle 1904)

Key differences with SBLGNT (2010):

• In Ephesians 2:6, the text of the SBLGNT (2010) is identical to that of Nestle 1904, reading καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. Both critical editions retain the final nu (ν-ἐφελκυστικόν) on συνεκάθισεν.

Textual Criticism (NA28): The critical apparatus of the Novum Testamentum Graece (NA28) does not record any significant textual variants for συνεκάθισεν in Ephesians 2:6 concerning the presence or absence of the final nu. The form συνεκάθισεν, including the nu-movable, is consistently attested across major manuscript traditions. This consistency affirms that the final nu is an established orthographic feature in this context, rather than a textual variant requiring critical evaluation of manuscript evidence. The presence of the nu-movable (ν-ἐφελκυστικόν) before ἐν (a word beginning with a vowel) serves a euphonious purpose, smoothing pronunciation, a common feature in Koine Greek grammar (cf. Wallace, Greek Grammar Beyond the Basics, p. 320).

Lexical Notes:

• συνεκάθισεν (from συγκαθίζω, sygkathizō): This aorist indicative, 3rd person singular, means “to seat together with” or “to cause to sit together.”
  • BDAG (Bauer, Danker, Arndt, Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., 2000): Defines συγκαθίζω as “to cause to sit down together, seat together” (transitive, as here, with an implied object, i.e., “us”) or “to sit down together with someone” (intransitive). In Ephesians 2:6, the sense is clearly transitive, indicating God’s action in seating believers with Christ.
  • KITTEL (Friedrich, Gerhard, ed., Theological Dictionary of the New Testament, vol. VII, 1971): Discusses the theological significance of the συν- (syn-) prefix in Pauline thought, emphasizing participation and identification. συγκαθίζω in this context highlights the believer’s profound union with Christ’s exaltation, signifying not merely a future hope but a present spiritual reality of co-enthronement in the heavenly realms. This shared status with Christ is a key aspect of Pauline realized eschatology.
• ἐπουρανίοις (epouraniois): The dative plural of ἐπουράνιος, meaning “heavenly” or “celestial.”
  • BDAG: “pertaining to heaven, heavenly.” In Ephesians, “the heavenly places” (ἐν τοῖς ἐπουρανίοις) denotes the spiritual sphere where Christ is enthroned and where believers spiritually participate in his reign, a crucial theological concept in the letter.

Translation Variants with Grammatical & Rhetorical Analysis

The phrase under consideration, καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, presents a rich grammatical and rhetorical structure vital for understanding its theological import. The verb συνεκάθισεν is a 3rd person singular aorist indicative, active voice, meaning “he seated (us) together.” The aorist tense denotes a completed action in the past, underscoring the decisive and definitive nature of God’s act in exalting believers with Christ. This is not a future promise but a present spiritual reality, an aspect of Paul’s realized eschatology.

The prefix συν- (“with” or “together”) is highly significant, mirroring συνήγειρεν (“he raised us with him”) in the preceding clause. This parallelism emphasizes the believer’s profound identification and participation in Christ’s historical redemptive acts: his resurrection and subsequent enthronement. God’s action in Christ is directly extended to believers, making them co-participants in his triumph.

The prepositional phrase ἐν τοῖς ἐπουρανίοις (“in the heavenly places”) defines the sphere of this co-enthronement. It refers to a spiritual realm of divine authority and power where Christ is supreme, and where believers, through their union with him, already possess a position of spiritual authority. The subsequent phrase, ἐν Χριστῷ Ἰησοῦ (“in Christ Jesus”), functions as the instrumental or sphere of this action, indicating that this entire divine work—raising and seating believers—is accomplished in union with Christ and by virtue of their relationship with him. This repeated emphasis on “in Christ” is a hallmark of Pauline theology, highlighting the believers’ new identity and status through their participation in Christ’s life, death, and resurrection.

Rhetorically, the passage employs vivid, almost poetic language to convey a profound theological truth. The cumulative effect of the συν- verbs and the “heavenly places” motif is to elevate the status of the believer from spiritual death (Eph 2:1) to a position of immense privilege and spiritual power, all by God’s grace.

Conclusions and Translation Suggestions

The investigation into συνεκάθισεν in Ephesians 2:6 confirms that the final nu is a standard grammatical feature (ν-ἐφελκυστικόν) employed for euphony before a following vowel, not a textual variant. Its consistent presence across critical editions and manuscript traditions underscores its integral role in the orthography of the Greek text. The theological implications of this verb, particularly its συν- prefix and aorist tense, are profound, articulating the believer’s present spiritual identification and co-enthronement with the exalted Christ.

1. And raised us up together, and seated us with him in the heavenly realms in Christ Jesus.
   This translation emphasizes the co-participation through the explicit “us together” and maintains a direct, literal rendering of the Greek.
2. And he also raised us up with Christ and seated us with him in the heavenly places in Christ Jesus.
   This version clarifies the implied “with Christ” and the agent “he” (God), making the relationship more explicit for the modern reader while retaining the sense of shared status.
3. And enthroned us with him in the heavenly sphere by means of Christ Jesus.
   This translation uses “enthroned” to convey the regal and authoritative aspect of “seated with,” and “heavenly sphere” to capture the broader meaning of ἐπουρανίοις, while “by means of Christ Jesus” emphasizes Christ as the instrument of this divine act.

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