The Semantic Range of εἰς in Ephesians 1:19: An Exegetical Study
This exegetical study of The Semantic Range of εἰς in Ephesians 1:19 is based on a b-greek discussion from April 10, 2003. The initial inquiry sought to clarify the precise meaning of the preposition εἰς in the phrase τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς within Ephesians 1:19. The discussion referenced BDAG’s classification of this verse as an instance where εἰς functions similarly to the dative, particularly for advantage, or generally meaning “for.”
The main exegetical issue revolves around the precise semantic function of εἰς ἡμᾶς when connected with δύναμις (“power”). Questions arose regarding whether it should be understood as purely benefactive (“for, on behalf of”), locational (“in, into, within”), or indicative of direction and impact (“towards”). A particular translation rendering it “power over us” was noted as potentially missing the characteristic sense of εἰς. The challenge lies in determining if εἰς ἡμᾶς directly modifies δύναμις as its recipient or beneficiary, or if it functions as a broader circumlocution implying the manifestation or effect of divine power *for* or *towards* believers, taking into account the nuanced usage of prepositions in Hellenistic Greek.
καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ (Nestle 1904)
Key differences with SBLGNT (2010):
- The text of Ephesians 1:19 is identical between Nestle 1904 and SBLGNT 2010, indicating no significant textual variants for this verse in the critical apparatus.
Textual Criticism (NA28) and Lexical Notes
The textual integrity of Ephesians 1:19, particularly concerning εἰς ἡμᾶς, is robust. The Novum Testamentum Graece (NA28) apparatus reports no significant variants for the preposition εἰς or the pronoun ἡμᾶς in this verse, underscoring the stability of the Greek text here.
Lexically, the preposition εἰς (meaning “into, to, toward”) exhibits a broad semantic range in the New Testament, frequently extending beyond its primary spatial or directional sense. According to Bauer, Arndt, Gingrich, and Danker’s BDAG (290, 4g), Ephesians 1:19 is cited as an example where εἰς functions “as the dative, especially the dative of advantage, but also = for in general.” This indicates a benefactive or relational nuance, implying the power is directed “for us” or “to our benefit.” This usage reflects a common development in Hellenistic Greek where prepositions with the accusative, such as εἰς and πρός, began to assume functions traditionally expressed by the dative case. The core idea is that the action or state extends *towards* or *affects* the designated object or person, often resulting in their benefit or experience.
Gerhard Kittel’s TDNT offers a comprehensive treatment of εἰς, highlighting its fundamental sense of motion “into” or “towards” a goal. When applied to persons, εἰς can denote the recipient, the object of an attitude, or the sphere of influence. In contexts like Eph 1:19, where it is used with a noun indicating power (δύναμις), εἰς signifies the *direction or target of the power’s manifestation*. It implies that the overwhelming greatness of God’s power is not merely abstract but is actively directed *towards* and *experienced by* believers. This directionality, even when implying advantage or reception, retains a dynamic quality inherent in εἰς, differentiating it from a static dative of advantage. It suggests an influx or an application of power to the believers, making them the recipients or the sphere of its operation.
Translation Variants with Grammatical & Rhetorical Analysis
The phrase τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας presents several interpretive possibilities, each with distinct grammatical and rhetorical implications:
One common understanding, as highlighted by BDAG and discussed in the b-greek forum, interprets εἰς ἡμᾶς as a dative of advantage, meaning “for us.” This view suggests that God’s great power is directed *for the benefit of* believers. Grammatically, this interpretation sees εἰς ἡμᾶς modifying δυνάμεως by indicating its beneficiaries. Rhetorically, it emphasizes divine benevolence and provision.
An alternative interpretation, “power over us believers,” as proposed by Marcus Barth, was considered problematic due to its departure from the characteristic directional sense of εἰς. While “over” can imply authority or influence, it lacks the active “to” or “towards” aspect inherent in εἰς, which is crucial for conveying the dynamic manifestation of divine power.
Another significant perspective emphasizes the directional aspect of εἰς as “towards.” This understanding suggests that God’s power is actively channeled *towards* believers, making them the recipients or experiencers of this power. This aligns with other New Testament passages where εἰς ἡμᾶς denotes reception or experience, such as “love directed towards us as recipients” (Rom 5:8) or “sufferings of Christ abound towards us, i.e., as recipients and partakers” (2 Cor 1:5). In Ephesians 1:19, this would imply that the believers are the direct recipients of this immense divine power.
A more nuanced view, articulated in the discussion, proposes a circumlocution: “power to do (things) for us.” This interpretation suggests that εἰς ἡμᾶς does not directly modify δύναμις as “power for us” but rather points to the *purpose or result* of the power’s exercise *for* believers. This acknowledges the dynamic nature of εἰς while also capturing the benefactive element. Grammatically, this might imply an elliptical construction where an implicit verb of action or manifestation governs εἰς ἡμᾶς. Rhetorically, it underscores the active, efficacious nature of God’s power as it operates on behalf of believers.
Conclusions and Translation Suggestions
The exegesis of εἰς ἡμᾶς in Ephesians 1:19 reveals a complex interplay between its directional core and its developed function as a quasi-dative in Hellenistic Greek. While the benefactive sense (“for us”) is undeniably present, it is often intertwined with the idea of direct impact and reception. The dynamic nature of εἰς suggests an active engagement of God’s power with believers rather than a static state. Therefore, translations should strive to capture both the benefactive outcome and the directional, experiential aspect of this divine power.
Here are three translation suggestions for τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας, each with an explanatory note:
- “the overwhelming greatness of his power *directed toward us who believe*,”
This translation emphasizes the active channeling and impact of God’s power upon believers, making them the direct recipients or objects of its manifestation. - “the overwhelming greatness of his power *that operates for us who believe*,”
This rendering highlights the benefactive and effective nature of God’s power, suggesting that it actively works on behalf of and for the advantage of believers, encompassing the “power to do things for us” idea. - “the overwhelming greatness of his power *experienced by us who believe*,”
This focuses on the experiential aspect, implying that believers are not just passive recipients but actively encounter and partake in the manifestation of this immense power.