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ὅπερ εὐλογητὸν ἐν τοῖς χρησμοῖς ᾷδεται (De Migr. Abr., § το, i., 453, Mang.; cf. Thayer-Grimm, sub voc.). The distinction is shortly expressed thus by Light., “‘ while εὐλογημένος points to an isolated act or acts, εὐλογητός describes the intrinsic character’ (Notes on the Epistles of St. Paul, p. 310). In the NT εὐλογητός is used only of God; in one case, indeed, absolutely, ‘The Blessed"’ (Mark xiv 61). Inthe LXX it is used both of God Gen, ix. 26, xiv. 20; 1 Sam, xxv. 32;
s. lxxii. 17, 18, το, etc.), and (less frequently) of man (Gen. xii, 2, xxiv. 31, χχνι. 29; Deut. vii. 14; Jud. xvii. 2; 1 Sam. xv. 13, xxv. 33; Ruth ii. 20). In the LXX εὐλογημένος is occasionally used of God. In the NT it is used only of man (Matt. xxv. 34; Luke i. 28, 42), of the Messiah (Matt. xxi. 9, xxiii. 39;
Mark xi. 9; Luke xiii. 35, xix. 38; John xii. 13), or of the Messianic Kingdom (Mark xi. το), In doxologies we are usually left to supply the verb, which may be ἔστιν (Abbott); ἔστω on the analogy of ἔστω . . . ηὐλογημένος in 2 Chron. ix. 8; or εἴη on the analogy of Job i. 21, Psalm cxiii. 2, in which passages, how- ever, the form is εὐλογημένος. Here, as generally where εὐλογητός is the word used and not εὐλογημένος, the sentence is best taken as an affirmation, ἐστίν being supplied; cf. Psalm cxix. 12 in contrast with Psalm cxii. 2; Job i. 21; 2 Chron. ix. 8. In most cases the εὖλο- γητός stands first in its sentence. There are exceptions, where the verb or parti- ciple has a position within the sentence or at its close. These are explained by some (W. Schmidt, etc.) as due to the fact that the emphasis is meant to be on the Subject of the doxology, not on the idea of the praise itself; by others (Haupt, etc.) more simply as regards most occurrences, if not all, as due to the fact that the copula (εἶναι, γιγνέσθαι) is expressed. The cases most in point are I Kings x. 9; 2 Chron. ix. 8; Jobi. 21; Psalm Ixviii. το, cxiii. 2. In all these instances except the last the form is εὐλογημένος and the γένοιτο or εἴη is expressed. In Psalm Ixviii. 19 alone we have Κύριος ὁ θεὸς εὐλογητός, and that followed immediately by εὐλογητὸς Κύριος ἡμέραν καθ᾽ ἡμέραν.---ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ: the God and Father of our Lord Fesus Christ. The same designation of God occurs also in Rom. xv. 6; 2 Cor. i. 3, ii. 31; 1 Pet. i. 3. In Col. i. 3, the καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ of the TR is too slenderly supported to be retained. Many good commentators (Mey., EIl., Haupt, Schmied., etc.) take the Θεός and the πατήρ apart here, placing the genitive in relation only to the latter and making the sense “ Blessed be God and the Father of our Lord Jesus Christ,” or “ Blessed be God who is also the Father of our Lord Jesus Christ”. Others (including Theod., Jer., Theophyl., Stier, Blk., V. Hofm., V. Soden, Oltr., Klép., Beck., Alf., Light., W. Schmidt, Abbott) under- stand God to be praised here as the God of our Lord jesus Christ as well as His Father. Grammar leaves the question open; for the inclusion of Θεός and πατήρ under one initial article does not establish the second view, nor does the use of καί instead of τε καί disprove it (cf. iv. 6; 1 Pet. ii. 25). The first ren- dering is advocated on account of the extreme rarity of the designation “ the
-have Him for our God.
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God of our Lord Jesus Christ” (ΕΠ1); on the ground that Θεὸς καὶ πατήρ being a “stated Christian designation of God,” only the πατήρ requires any further defi- nition by a genitive (Mey.); or for the reason that the passages in which the phrase θεὸς καὶ πατὴρ ἡμῶν occurs show it to have been Paul’s habit to use θεός absolutely, the appositional πατὴρ κ.τ.λ. serving to define more particularly the Christian idea of God (Haupt). The second rendering is to be preferred, however, as the more natural, and is supported by the analogous Pauline construction 6 Θεὸς καὶ πατὴρ ἡμῶν (Gali, 4; τι Thess. 1. 3, iii, xz, τη). Nor is there anything strauge or un- Pauline in God being called “the God of our Lord Jesus Christ”. As true Man Christ had God for His God as we He Himself spoke of God as ‘‘My God” in the cry of desolation from the Cross and again in His word to Mary after His Resurrec- tion (John xx. 17). In this same Epistle, too, we have the express designation ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (i. 17).