KJV: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
YLT: from whom the whole body, being fitly joined together and united, through the supply of every joint, according to the working in the measure of each single part, the increase of the body doth make for the building up of itself in love.
Darby: from whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love.
ASV: from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.
οὗ | whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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σῶμα | body |
Parse: Noun, Nominative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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συναρμολογούμενον | being joined together |
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: συναρμολογέω Sense: to join closely together. |
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συμβιβαζόμενον | being held together |
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: συμβιβάζω Sense: to cause to coalesce, to join together, put together. |
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πάσης | every |
Parse: Adjective, Genitive Feminine Singular Root: πᾶς Sense: individually. |
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ἁφῆς | ligament |
Parse: Noun, Genitive Feminine Singular Root: ἁφή Sense: bond, connection. |
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τῆς | of [its] |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐπιχορηγίας | supply |
Parse: Noun, Genitive Feminine Singular Root: ἐπιχορηγία Sense: a supplying, supply. |
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κατ’ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἐνέργειαν | [the] working |
Parse: Noun, Accusative Feminine Singular Root: ἐνέργεια Sense: working, efficiency. |
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μέτρῳ | [the] measure |
Parse: Noun, Dative Neuter Singular Root: μέτρον Sense: measure, an instrument for measuring. |
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ἑνὸς | individual |
Parse: Adjective, Genitive Neuter Singular Root: εἷς Sense: one. |
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ἑκάστου | of each |
Parse: Adjective, Genitive Neuter Singular Root: ἕκαστος Sense: each, every. |
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μέρους | part |
Parse: Noun, Genitive Neuter Singular Root: μέρος Sense: a part. |
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αὔξησιν | increase |
Parse: Noun, Accusative Feminine Singular Root: αὔξησις Sense: increase, growth. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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σώματος | body |
Parse: Noun, Genitive Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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ποιεῖται | makes for itself |
Parse: Verb, Present Indicative Middle, 3rd Person Singular Root: ποιέω Sense: to make. |
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οἰκοδομὴν | [the] building up |
Parse: Noun, Accusative Feminine Singular Root: οἰκοδομή Sense: (the act of) building, building up. |
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ἑαυτοῦ | of itself |
Parse: Reflexive Pronoun, Genitive Neuter 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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ἀγάπῃ | love |
Parse: Noun, Dative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
Greek Commentary for Ephesians 4:16
Out of which as the source of energy and direction. [source]
See note on Ephesians 2:21 for this verb. Through that which every joint supplieth (δια πασης απης της επιχορηγιας dia pasēs haphēs tēs epichorēgias). Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). In due measure Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). [source]
Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on Acts 9:22, and see on Colossians 2:2. [source]
Lit., through every joint of the supply. For joint, see on Colossians 2:19; for supply, see on 2 Peter 1:5. The supply specifies it as peculiarly Christ's. The phrase joint of the supply signifies joint whose office or purpose it is to supply. Construe with the two participles, as Colossians 2:19. [source]
Construe with maketh increase. [source]
According as each part works in its own proper measure. [source]
Notice the peculiar phrase; the whole body maketh increase of the body. It is a living organism, and its growth is produced by vital power within itself. [source]
As the element in which the upbuilding takes place. Compare Ephesians 3:17-19. [source]
Reverse Greek Commentary Search for Ephesians 4:16
These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9, Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in Ephesians 4:16. In Colossians 2:2, of being knit together in love. In 1 Corinthians 2:16, of instructing, building up, byputting together. In this sense the word occurs in the Septuagint. See Judges 13:8. [source]
The correct text (Aleph A B) has this verb συνεβιβασαν sunebibasan (from συνβιβαζω sunbibazō to put together) instead of προεβιβασαν proebibasan (from προβιβαζω probibazō to put forward). It is a graphic word, causal of βαινω bainō to go, and occurs in Acts 16:10; Colossians 2:19; Ephesians 4:16. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
The body is not only for the Lord (1 Corinthians 6:13), adapted for Him: it is also united with Him. See Ephesians 4:16. [source]
Double compound from συν sun and αρμολογος harmologos (binding, αρμος harmos joint and λεγω legō), apparently made by Paul and in N.T. only here and Ephesians 4:16. Architectural metaphor. Into a holy temple (εις ναον αγιον eis naon hagion). The whole structure with all the οικοδομαι oikodomai Another metaphor for the Kingdom of God with which compare Peter‘s “spiritual house” (οικος πνευματικος oikos pneumatikos) in which each is a living stone being built in (1 Peter 2:5). [source]
This is probably the correct translation of a much disputed phrase. This view takes πληρωμα plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα plērōma) of Christ (Ephesians 4:13, Ephesians 4:16). [source]
For his release from prison as he strongly hopes to see them again (Phlippians 1:26). Lightfoot takes the word to be Paul‘s eternal salvation and it must be confessed that Phlippians 1:20 (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here? Supply (επιχορηγιας epichorēgias). Late and rare word (one example in inscription of first century a.d.). In N.T. only here and Ephesians 4:16. From the late verb επιχορηγεω epichorēgeō (double compound, επι χοροσ ηγεομαι epichoroshēgeomai to furnish supply for the chorus) which see in 2 Corinthians 9:10; Galatians 3:5. [source]
Late and rare word (one example in inscription of first century a.d.). In N.T. only here and Ephesians 4:16. From the late verb επιχορηγεω epichorēgeō (double compound, επι χοροσ ηγεομαι epichoroshēgeomai to furnish supply for the chorus) which see in 2 Corinthians 9:10; Galatians 3:5. [source]
Joints ( ἁφῶν ) only here and Ephesians 4:16. The word means primarily touching, and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact, but the relations between the adjacent parts. The actual connection is expressed by bands or ligaments. [source]
Fixing the personal reference of the head to Christ. Compare Ephesians 4:16. [source]
The Church is described as a body, Romans 12:4sq.; 1Corinthians href="/desk/?q=1co+10:17&sr=1">1 Corinthians 10:17, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare Colossians 2:19; Ephesians 1:22, Ephesians 1:23; Ephesians 4:4, Ephesians 4:12, Ephesians 4:15, Ephesians 4:16; Ephesians 5:23, Ephesians 5:30. [source]