KJV: This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
YLT: This, then, I say, and I testify in the Lord; ye are no more to walk, as also the other nations walk, in the vanity of their mind,
Darby: This I say therefore, and testify in the Lord, that ye should no longer walk as the rest of the nations walk in the vanity of their mind,
ASV: This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind,
| Τοῦτο | This |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| μαρτύρομαι | testify |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: μαρτύρομαι Sense: to cite a witness, bring forward a witness, call to witness. |
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| Κυρίῳ | [the] Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| μηκέτι | No longer |
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Parse: Adverb Root: μηκέτι Sense: no longer, no more, not hereafter. |
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| ὑμᾶς | [are] you |
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Parse: Personal / Possessive Pronoun, Accusative 2nd Person Plural Root: σύ Sense: you. |
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| περιπατεῖν | to walk |
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Parse: Verb, Present Infinitive Active Root: περιπατέω Sense: to walk. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἔθνη | Gentiles |
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Parse: Noun, Nominative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| περιπατεῖ | are walking |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
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| ματαιότητι | [the] futility |
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Parse: Noun, Dative Feminine Singular Root: ματαιότης Sense: what is devoid of truth and appropriateness. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νοὸς | mind |
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Parse: Noun, Genitive Masculine Singular Root: νοῦς Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Ephesians 4:17
Infinitive (present active) in indirect command (not indirect assertion) with accusative υμας humas of general reference. [source]
“In emptiness (from ματαιος mataios late and rare word. See note on Romans 8:20) of their intellect (νοος noos late form for earlier genitive νου nou from νους nous). [source]
Referring to what follows. Therefore, resuming the exhortation of Ephesians 4:1-3. [source]
Solemnly declare. Compare Acts 20:26; Galatians 5:3. [source]
Omit other. [source]
For vanity see on Romans 1:21; see on Romans 8:20. For mind, see on Romans 7:23. [source]
Reverse Greek Commentary Search for Ephesians 4:17
Elsewhere in the N.T. only in Paul‘s Epistles (Galatians 5:3; Ephesians 4:17; 1 Thessalonians 2:12). It means “I call to witness” while μαρτυρεω martureō means “I bear witness.” [source]
Dative case. Rare and late word, common in lxx. From ματαιος mataios empty, vain. Ephesians 4:17; 2 Peter 2:18. Not of its own will (ουχ εκουσα ouch hekousa). Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. But by reason of him Because of God. In hope that (επ ελπιδι οτι Ephesians' helpidi hoti). Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Galatians 3:17; Ephesians 4:17. [source]
Rev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Ephesians 4:17. Comp. Acts 20:26; Galatians 5:3, and διαμαρτύρομαι Icharge, 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. Comp. Thucyd. vi. 80. [source]
In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12(note); Ephesians 4:17. [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
Late and rare word (from ματαιος mataios empty, vain), often in lxx, in N.T. here, Romans 8:20; Ephesians 4:17.By lasciviousness (ασελγειαις aselgeiais). Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17.Those who are just escaping So A B read ολιγως oligōs (slightly, a little), while Aleph C K L P read οντως ontōs (actually). Ολιγως Oligōs late and rare, only here in N.T. So again the Textus Receptus has αποπυγοντας apophugontas (second aorist active participle, clean escaped) while the correct text is the present active αποπευγοντας apopheugontas them that live in error Accusative case after αποπευγοντας apopheugontas (escaping from) according to regular idiom. Peter often uses αναστρεπω anastrephō and αναστροπη anastrophē f0). [source]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER- -DIVIDER- (b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER- -DIVIDER- (c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER- -DIVIDER- II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]