89 EPHESIANS 4,12. A REVISED READING on edwken, explaining first its source by means of the Scripture and ¶ second its consequences for the unity of the body. To continue, there is a proposed setting of the section 34 : Main Thesis & Proof from the Scripture (4,7-8) Identity of the giver (4,9-10) The gifts (4,11-12) The recipients Midrashic Explanation & Consequences (4,9-16) 1. We (4,13) 2. Purpose - Negative (4,14) - Positive + Toward Christ (4,15) + From Christ (4,16) In Eph 4,8 the quotation of Ps 68,19 offers a clue to understand the thought of the section. Paul seems to deliberately change the verb “ receive ” (elabev) in the Septuagint to “give” (edwken) 34. In doing that ¶ ¶ he focuses the reader’s attention on the giving of grace. The passive voice of dıdwmi in v. 7 also stresses the condition of the gift. If the previous ¥ section underlines unity (one body, one call and so on), this section moves on to consider the grace that “we” have received. However, Eph 4,7-10 does not mention God as the source of this grace. Moreover, it seems that the giver’s name is avoided in order to emphasize Christ’s action of donating the grace. Thus, the importance of quoting the Scripture be- comes clearer 35. Paul needs to support the main thesis of this section (sub- propositio) by quoting the Scripture: he (Christ) does not receive gifts, but rather gives them to humankind (toıv anurwpoiv). In such a manner, ˜ß ¥ by means of using the passive voice and modifying the OT quotation the verse stresses the figure of Christ as source of the gifts 36. See also J.-N. ALETTI, Éphesiens, 206. 219. 34 See Ps 67,19 (LXX) anebhv eıv ycov qxmalwteysav aıxmalwsıan ߥ ß™ ß ¥ ß ¥ 35 elabev domata en anurwpw kaı gar apeiuoyntev toy kataskhnwsai ¶ ¥ ßß ¥∞ ùùß ˜ ˜ ˜ kyriov o ueov eyloghtov. The Targum of the Psalm presents already the ¥ Ω ù ß ¥ same modification. Instead of “to receive” (jql) it reads “to distribute” (qlj). This Targum attributes the ascension to Moses. See Midrash Tehillim, 68,11. See also H. L. STRACK – P. BILLERBECK, Kommentar zum Neuen Testament aus Talmud und Midrash (München 1954-1961) III, 596-598. Unlike the massive use of the Scripture in the major letters of Paul, 36 Ephesians (and Colossians) does not quote the OT. The only exception is pre- cisely here in Eph 4,8, and it does not present the normal introduction kauwv ù