The Meaning of Ephesians 5:2 Explained

Ephesians 5:2

KJV: And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

YLT: and walk in love, as also the Christ did love us, and did give himself for us, an offering and a sacrifice to God for an odour of a sweet smell,

Darby: and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour.

ASV: and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.

KJV Reverse Interlinear

And  walk  in  love,  as  Christ  also  hath loved  us,  and  hath given  himself  for  us  an offering  and  a sacrifice  to God  for  a sweetsmelling  savour. 

What does Ephesians 5:2 Mean?

Verse Meaning

This verse explains how we are to imitate God, namely, by loving. The measure and model of our love should be Christ"s love for us. He loved us to the extent of dying for us. His self-sacrifice was pleasing and acceptable to God, as a sweet aroma. Jesus" death was both an offering of worship to God, like the burnt and meal offerings in Judaism, and a sacrifice of expiation, like the sin and trespass offerings. We also express our love most when we lay down our lives for those we love, particularly God ( 1 John 3:16).
". . . there is not a single place in Paul"s writings, nor in the New Testament generally, where the death of Christ can be spoken of as only an example to be followed, without the further expression of its atoning significance." [1]

Context Summary

Ephesians 5:1-12 - Walk As Children Of Light
It is indeed a high calling to imitate God and to walk in love after the measure of Christ; but it will be impossible unless we open our innermost heart to the Holy Spirit. We must not only sacrifice ourselves for others, but there should be a fragrance in all that we do. "An odor of a sweet smell." Note carefully the injunctions of Ephesians 5:3-4, especially as they concern speech. It is by our speech that we betray the true condition of our hearts.
We must be as distinct from the worldly as light is from darkness. There should be no twilight in our testimony for our Lord, though there may be considerable obscurity in our views of truth. Whatever is unfruitful; whatever we should blush to have transcribed and read to the world; whatever would be inconsistent with the strong, clear light of the throne of God and the Lamb, must be avoided. We must walk in the light of the Lord. Then we ourselves shall become luminous, as some diamonds do after being held in sunshine. People who love darkness will avoid and hate us; but their treatment may be only a cause for our own encouragement, as God becomes increasingly precious to us. [source]

Chapter Summary: Ephesians 5

1  After general exhortations to love;
3  to flee sexual immorality;
4  and all uncleanness;
7  not to converse with the wicked;
15  to walk carefully;
18  and to be filled with the Spirit;
22  he descends to the particular duties, how wives ought to obey their husbands;
25  and husbands ought to love their wives,
32  even as Christ does his church

Greek Commentary for Ephesians 5:2

An offering and a sacrifice to God [προσποραν και τυσιαν τωι τεωι]
Accusative in apposition with εαυτον — heauton (himself). Christ‘s death was an offering to God “in our behalf” (υπερ ημων — huper hēmōn) not an offering to the devil (Anselm), a ransom (λυτρον — lutron) as Christ himself said (Matthew 20:28), Christ‘s own view of his atoning death. [source]
For an odour of a sweet smell [εις οσμην ευωδιας]
Same words in Philemon 4:18 from Leviticus 4:31 (of the expiatory offering). Paul often presents Christ‘s death as a propitiation (Romans 3:25) as in 1 John 2:2. [source]
Walk in love []
As imitators of God who is love. [source]
The correct reading is ὑμᾶς you Gave [παρέδωκεν]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Loved us [ἡμᾶς]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Offering - sacrifice [προσφορὰν - θυσίαν]
Offering, general, including the life as well as the death of Christ: sacrifice, special: on the cross. Properly, a slain offering. [source]
A sweet smelling savor [ὀσμὴν εὐωδίας]
Rev., correctly, odor of a sweet smell. See on 2 Corinthians 2:14, 2 Corinthians 2:15, 2 Corinthians 2:16. The Septuagint, in Leviticus 1:9, uses this phrase to render the Hebrew, a savor of quietness. For ( εἰς ) expresses design, that it might become, or result: so that it became. [source]

Reverse Greek Commentary Search for Ephesians 5:2

John 3:5 Born of water and the Spirit []
The exposition of this much controverted passage does not fall within the scope of this work. We may observe, 1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in John 3:3. -DIVIDER-
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2. That this condition is here stated as complex, including two distinct factors, water and the Spirit. 3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: “water which is the Spirit.”-DIVIDER-
4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psalm 2:2, Psalm 2:7; Ezekiel 36:25; Zechariah 13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luke 7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept. -DIVIDER-
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5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - “the washing of regeneration and the renewing of the Holy Ghost” (Titus 3:5; Ephesians 5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace. -DIVIDER-
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6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, “which is His body, the fullness of Him that filleth all things with all things” (Ephesians 1:23). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God. [source]

John 13:1 Unto the end [εἰς τέλος]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
John 3:29 The bridegroom [νυμπιος]
Predicate nominative without article. Both νυμπη — numphē (bride) and νυμπιος — numphios are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark 2:19) and Paul develops it (2 Corinthians 11:2; Ephesians 5:23-32) and so in Revelation (Revelation 19:7; Revelation 21:2). John is only like the παρανυμπιος — paranymph Perfect passive indicative of plēroō stands filled like a cup to the brim with joy. [source]
John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
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2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
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Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
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The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
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It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
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It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
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2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
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3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 1:8 Through Jesus Christ []
As the medium of his thanksgiving: “As one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ.” Compare Romans 7:25; Colossians 3:17; Ephesians 5:20. In penitence and in thanksgiving alike, Jesus Christ is the one mediator through whom we have access to God. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
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In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
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It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 12:1 To present [παραστησαι]
First aorist active infinitive of παριστημι — paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). [source]
Romans 15:5 Grant you [δωιη υμιν]
Second aorist active optative (Koiné{[28928]}š form for older δοιη — doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι — dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν — kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
Romans 12:1 By the mercies [δια των οικτιρμων]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι — parastēsai). First aorist active infinitive of παριστημι — paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους — nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν — thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 15:5 According to Christ Jesus [κατα Χριστον Ιησουν]
“According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
Romans 7:4 That we should be joined to another [εις το γενεσται ετερωι]
Purpose clause with εις το — eis to and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in 1 Corinthians 6:13; Galatians 4:26. See further Ephesians 5:22-33. That we might bring forth fruit unto God (ινα καρποπορησωμεν τωι τεωι — hina karpophorēsōmen tōi theōi). He changes the metaphor to that of the tree used in Romans 6:22. [source]
1 Corinthians 7:1 It is good [καλὸν]
See on John 10:11. Not merely expedient, but morally salutary. The statement, however, is made in the light of circumstances, see 1 Corinthians 7:26, and is to be read with others, such as 2 Corinthians 11:2; Romans 7:4; Ephesians 5:28-33, in all which marriage is made the type of the union between Christ and His Church. See also Hebrews 13:4. [source]
1 Corinthians 10:17 Who are many [οι πολλοι]
The many. We all (οι παντες — hoi pantes). We the all, the whole number, οι παντες — hoi pantes being in apposition with the subject we (ημεις — hēmeis unexpressed). Partake Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου — tou henos artou). Of the one loaf, the article του — tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
1 Corinthians 10:17 Partake [μετεχομεν]
Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου — tou henos artou). Of the one loaf, the article του — tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
1 Corinthians 10:17 One body [εν σωμα]
Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
1 Corinthians 12:12 So also is Christ [ουτως και ο Χριστος]
One would naturally expect Paul here to say ουτως και το σωμα του Χριστου — houtōs kai to sōma tou Christou (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:30. Aristotle had used σωμα — sōma of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner. [source]
1 Corinthians 7:27 Seek not to be loosed [μη ζητει λυσιν]
Present active imperative with negative μη — mē “Do not be seeking release” Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσαι — lelusai (loosed, perfect passive indicative of λυω — luō). This advice of Paul he only urges “because of the present necessity” (1 Corinthians 7:26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Ephesians 5:22-33. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife. [source]
1 Corinthians 7:27 Seek not a wife [μη ζητει γυναικα]
Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσαι — lelusai (loosed, perfect passive indicative of λυω — luō). This advice of Paul he only urges “because of the present necessity” (1 Corinthians 7:26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Ephesians 5:22-33. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife. [source]
1 Corinthians 12:28 In the church [en tēi ekklēsiāi)]
The general sense of αποστολους — ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους — prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 7:1 Now concerning the things whereof ye wrote [περι δε ων εγραπσατε]
An ellipsis of περι τουτων — peri toutōn the antecedent of περι ων — peri hōn is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them seriatim. The questions must be clearly before one in order intelligently to interpret Paul‘s replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good One will get a one-sided view of Paul‘s teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1 Timothy 4:3). Paul uses marriage as a metaphor of our relation to Christ (2 Corinthians 11:2; Romans 7:4; Ephesians 5:28-33). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with απτεσται — haptesthai (touch) is the usual construction. [source]
2 Corinthians 6:3 Blamed [μωμηθῇ]
Only here and 2 Corinthians 8:20. The kindred μῶμος blemishis found 2 Peter 2:13, and in the Septuagint of bodily defects. Similarly the Septuagint ἄμωμος spotlesswithout bodily defect; and, in the moral sense, 1 Peter 1:19, applied to Christ. Compare Hebrews 9:14; Ephesians 5:27; Judges 1:24. [source]
2 Corinthians 2:15 A sweet savor of Christ [Χριστοῦ εὐωδία]
Compare Ephesians 5:2; Philemon 4:18. As so often in Paul's writings, the figure shifts; the apostolic teachers themselves being represented as an odor, their Christian personality redolent of Christ. It is not merely a sweet odor produced by Christ, but Christ Himself is the savor which exhales in their character and work. [source]
2 Corinthians 2:16 To the one a savor, etc. [ὀσμὴ]
Returning to the word used in 2 Corinthians 2:14, which is more general than εὐωδία sweetsavor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, Ephesians 5:2; Philemon 4:18. [source]
2 Corinthians 11:2 Present []
Compare Ephesians 5:27. [source]
2 Corinthians 2:15 A sweet savour of Christ [Χριστου ευωδια]
Old word from ευ — eu well, and οζω — ozō to smell. In N.T. only here and Philemon 4:18; Ephesians 5:2. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer). [source]
Galatians 1:4 Gave himself for our sins []
Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins ( περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ onbehalf of. The general preposition, however, may include the special. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ephesians 1:22 Gave him to be head [αυτον εδωκεν κεπαλην]
Gave (εδωκεν — edōken first aorist active indicative of διδωμι — didōmi) to the church (the universal spiritual church or kingdom as in Colossians 1:18, Colossians 1:24) Christ as Head (κεπαλην — kephalēn predicate accusative). This conception of εκκλησια — ekklēsia runs all through Ephesians (Ephesians 3:10, Ephesians 3:21; Ephesians 5:23, Ephesians 5:24, Ephesians 5:25, Ephesians 5:27, Ephesians 5:29, Ephesians 5:32). [source]
Ephesians 1:22 Gave [εδωκεν]
This conception of εκκλησια — ekklēsia runs all through Ephesians (Ephesians 3:10, Ephesians 3:21; Ephesians 5:23, Ephesians 5:24, Ephesians 5:25, Ephesians 5:27, Ephesians 5:29, Ephesians 5:32). [source]
Ephesians 5:22 Be in subjection []
. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεστε — hupotassesthe like Colossians 3:18, while Aleph A P have υποτασσεστωσαν — hupotassesthōsan (let them be subject to). But the case of ανδρασιν — andrasin (dative) shows that the verb is understood from Ephesians 5:21 if not written originally. Ιδιοις — Idiois (own) is genuine here, though not in Colossians 3:18. [source]
Ephesians 5:26 That he might sanctify it [ινα αυτην αγιασηι]
Purpose clause with ινα — hina and the first aorist active subjunctive of αγιαζω — hagiazō Jesus stated this as his longing and his prayer (John 17:17-19). This was the purpose of Christ‘s death (Ephesians 5:25). [source]
Ephesians 5:28 Even so ought [ουτως οπειλουσιν]
As Christ loves the church (his body). And yet some people actually say that Paul in 1 Corinthians 7 gives a degrading view of marriage. How can one say that after reading Ephesians 5:22-33 where the noblest picture of marriage ever drawn is given? [source]
Ephesians 5:29 Cherisheth [ταλπει]
Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and 1 Thessalonians 2:7. Primarily it means to warm (Latin foveo), then to foster with tender care as here. Even as Christ also (κατως και ο Χριστος — kathōs kai ho Christos). Relative (correlative) adverb pointing back to ουτως — houtōs at the beginning of the sentence (Ephesians 5:28) and repeating the statement in Ephesians 5:25. [source]
Ephesians 5:29 Even as Christ also [κατως και ο Χριστος]
Relative (correlative) adverb pointing back to ουτως — houtōs at the beginning of the sentence (Ephesians 5:28) and repeating the statement in Ephesians 5:25. [source]
Philippians 2:10 At the name of Jesus [ἐν τῷ ὀνόματι]
Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Matthew 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: “the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow.” Compare Ephesians 5:20. [source]
Philippians 2:1 Comfort of love [παραμύθιον]
Rev., consolation. Only here in the New Testament. From παρά besideand μῦθος speechor word. Παρὰ has the same force as in παράκλησις exhortation(see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhortation concerning marriage” (“Laws,” 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. “The obedient nature will readily yield to such incentives ” (“Laws,” 880). Also an assuagement or abatement. So Sophocles: “Offspring of the noble, ye are come as the assuagement of my woes” (“Electra,” 130). Plato: “They say that to the rich are many consolations ” (“Republic,” 329). Plato also calls certain fruits stimulants ( παραμυθία ) of a sated appetite (“Critias,” 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phlippians 1:9sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love. [source]
Philippians 4:18 I am filled [πεπληρωμαι]
Perfect passive indicative of πληροω — plēroō “Classical Greek would hardly use the word in this personal sense” (Kennedy). An odour of a sweet smell (οσμην ευωδιας — osmēn euōdias). Οσμη — Osmē old word from οζω — ozō to smell. Ευωδια — Euōdia old word from ευ — eu and οζω — ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια — euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη — osmē twice. Ευωδιας — Euōdias here is genitive of quality. Sacrifice Not the act, but the offering as in Romans 12:1. Well-pleasing (ευαρεστον — euareston). As in Romans 12:1. [source]
Philippians 4:18 An odour of a sweet smell [οσμην ευωδιας]
Οσμη — Osmē old word from οζω — ozō to smell. Ευωδια — Euōdia old word from ευ — eu and οζω — ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια — euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη — osmē twice. Ευωδιας — Euōdias here is genitive of quality. [source]
Colossians 3:10 New [νέον]
See on Matthew 26:29. Compare Ephesians 5:24. [source]
Colossians 2:7 Thanksgiving [εὐχαριστίᾳ]
For Paul's emphasis on thanksgiving, see Romans 1:21; Romans 14:6; 2 Corinthians 1:11; 2 Corinthians 4:15; 2 Corinthians 9:11, 2 Corinthians 9:12; Ephesians 5:20; 1 Timothy 2:1, etc. Εὐχαριστός thankful εὐχαριστεῖν togive thanks, εὐχαριστία thanksgivingare found only in Paul's writings. [source]
Colossians 1:22 Holy, unblamable, unreprovable [ἁγίους, ἀμώμους, ἀνεγκλήτους]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
Colossians 1:22 In His sight [κατεώπιον αὐοτῦ]
Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον beforein the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον beforeis used in the former sense, Luke 12:9. Ἔμπροσθεν beforeoccurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. [source]
Colossians 1:18 The head of the body, the Church []
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]
1 Thessalonians 2:7 Cherisheth [θάλπῃ]
PoHere and Ephesians 5:29. The verb originally means to warm. See lxx, Deuteronomy 22:6. [source]
1 Thessalonians 2:7 babes []
to nurse (τροπος — trophos), old word, here only in the N.T., from τρεπω — trephō to nourish, τροπη — trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω — Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
1 Thessalonians 2:7 nurse [τροπος]
(τροπος — trophos), old word, here only in the N.T., from τρεπω — trephō to nourish, τροπη — trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω — Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
1 Thessalonians 1:2 Always [παντοτε]
Late word, rare in lxx. So with ευχαριστεω — eucharisteō in 2 Thessalonians 1:3; 2 Thessalonians 2:13; 1 Corinthians 1:4; Ephesians 5:20; Philemon 1:3. Moffatt takes it to mean “whenever Paul was at his prayers.” Of course, he did not make audible prayer always, but he was always in the spirit of prayer, “a constant attitude” (Milligan), “in tune with the Infinite.” For you all (περι παντων υμων — peri pantōn humōn). Paul “encircled (περι — peri around) them all,” including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase “you all,” particularly in Phil. (Philemon 1:3, Philemon 1:7). Making mention Paul uses this very idiom in Romans 1:9; Ephesians 1:16; Philemon 1:4. Milligan cites a papyrus example of μνειαν ποιουμενοι — mneian poioumenoi in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? In here is επι — epi = “in the time of our prayers.” “Each time that they are engaged in prayers the writers mention the names of the converts” (Frame). [source]
1 Thessalonians 2:7 As when a nurse cherishes her own children [ως εαν τροπος ταλπηι τα εαυτης τεκνα]
This comparative clause with ως εαν — hōs ean (Mark 4:26; Galatians 6:10 without εαν — ean or αν — an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος — trophos), old word, here only in the N.T., from τρεπω — trephō to nourish, τροπη — trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω — Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
1 Timothy 2:6 Who gave himself [ὁ δοὺς ἐαυτὸν]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
1 Timothy 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
2 Timothy 2:15 To shew thyself approved [σεαυτὸν δόκιμον παραστῆσαι]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]
Titus 2:2 Aged men [πρεσβυτας]
See note on Philemon 1:9 for this word. For discussion of family life see also 1 Corinthians 3:18-4:1; Ephesians 5:22-6:9; 1 Timothy 5:1-6:2. For the adjectives here see note on 1 Timothy 3:2, 1 Timothy 3:8; for the substantives see note on 1 Timothy 6:11. [source]
Titus 2:5 Kind [ιδιοις]
See note on Romans 5:7. See note on Colossians 3:18; Ephesians 5:22 for the same use of ινα μη βλασπημηται — hupotassomai to be in subjection. Note idiois (their own). See note on 1 Timothy 6:1 for the same negative purpose clause (hina mē blasphēmētai). [source]
Titus 2:14 Purify to himself [καταρισηι εαυτωι]
Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. [source]
Titus 3:5 Through the washing of regeneration [δια λουτρου παλινγενεσιας]
Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια — apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον — loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. [source]
Titus 2:14 Might purify [καθαρίσῃ]
In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, 2 Corinthians 7:1; Ephesians 5:26. oClass. Often in lxx. [source]
Titus 2:5 Obedient [ὑποτασσομένας]
Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on James 4:7; see on Romans 8:7; see on Philemon 3:21; and comp. 1 Corinthians 14:34; Ephesians 5:22; Colossians 3:18. [source]
Titus 2:9 To please them well in all things [ἐν πᾶσιν εὐαρέστους εἶναι]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]
Titus 2:14 That he might redeem us [ινα λυτρωσηται]
Final clause, ινα — hina and the aorist middle subjunctive of λυτροω — lutroō old verb from λυτρον — lutron (ransom), in N.T. only here, Luke 24:21; 1 Peter 1:18. Purify to himself (καταρισηι εαυτωι — katharisēi heautōi). Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. Lawlessness See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Titus 3:5 According to his mercy he saved us [κατα το αυτου ελεος εσωσεν]
See Psalm 109:26; 1 Peter 1:3; Ephesians 2:4. Effective aorist active indicative of σωζω — sōzō Through the washing of regeneration (δια λουτρου παλινγενεσιας — dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια — apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον — loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit “And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις — anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
Titus 3:5 By the washing of regeneration [διὰ λουτροῦ παλινγενεσίας]
Λουτρόν only here and Ephesians 5:26. It does not mean the act of bathing, but the bath, the laver. Παλινγενεσία only here and Matthew 19:28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. Romans 6:3-5. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting. [source]
Hebrews 7:27 When he offered up himself [ἑαυτὸν ανενέγκας]
A new thought. For the first time Christ appears as victim. Comp. Hebrews 9:12, Hebrews 9:14; Ephesians 5:2. [source]
Hebrews 6:5 The good word of God [καλὸν θεοῦ ῥῆμα]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
Hebrews 13:15 The sacrifice of praise [θυσίαν αἰνέσεως]
The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3, Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalm 50:14, Psalm 50:23; Psalm 106:22; Psalm 115:8. Ἄινεσις praiseN.T.oOften in lxx, oClass. For “the sacrifice” rend. “a sacrifice.” The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, “in the future time all sacrifices shall cease; but praises shall not cease.” Philo says: “They offer the best sacrifice who glorify with hymns the savior and benefactor, God.” [source]
Hebrews 10:22 Bodies washed [λελουσμένοι τὸ σῶμα]
Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God. [source]
Hebrews 10:22 Let us draw near [προσερχωμετα]
Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα — proserchōmetha let us hold fast, κατεχωμεν — katechōmen let us consider one another, κατανοωμεν αλληλους — katanoōmen allēlous). Four items are added to this first exhortation. With a true heart With loyalty and fealty. In fulness of faith See Hebrews 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience Perfect passive participle of ραντιζω — rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” Our body washed with pure water Perfect passive (or middle) of λουω — louō old verb to bathe, to wash. Accusative also retained if passive. υδατι — Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον — loutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. [source]
Hebrews 12:23 To the general assembly [πανηγυρει]
Old word (from πας — pas and αγυρισ αγειρω — aguris class="normal greek">Πανηγυριζω — ageirō). Here only in N.T. αγγελων — Panēgurizō occurs in Isaiah 66:10 for keeping a festal holiday. Possibly to be connected with εκκλησιαι πρωτοτοκων — aggelōn though not certain. Church of the firstborn (εκκλησια — ekklēsiāi prōtotokōn). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus 4:22). The word απογεγραμμενων εν ουρανοις — ekklēsia here has the general sense of all the redeemed, as in Matthew 16:18; Colossians 1:18; Ephesians 5:24-32, and equivalent to the kingdom of God. Who are enrolled in heaven (απογραπω — apogegrammenōn en ouranois). Perfect passive participle of κριτηι τεωι παντων — apographō old verb to write off, to copy, to enroll as in Luke 2:1, Luke 2:3, Luke 2:5 (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke 10:20; Philemon 1:27; Philemon 3:20; Philemon 4:3; Revelation 13:8, etc.). To God the Judge of all (τετελειωμενων — kritēi theōi pantōn). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. Made perfect (τελειοω — teteleiōmenōn). Perfect passive participle of teleioō perfected at last (Hebrews 11:40). [source]
James 3:6 Which defileth the whole body [η σπιλουσα ολον το σωμα]
Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted). [source]
James 4:4 Ye adulteresses [μοιχαλιδες]
Μοιχοι και — Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχοι — moichoi It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1.; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of James 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5). [source]
James 3:6 The world of iniquity [ο κοσμος της αδικιας]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ — pur instead of after αδικιας — adikias then the phrase may be the predicate with κατισταται — kathistatai (present passive indicative of κατιστημι — kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος — kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας — adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα — hē spilousa holon to sōma). Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted).Setteth on fire Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
1 Peter 3:1 Ye wives [γυναικες]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν — tois idiois andrasin). Ιδιοις — Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις — tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος — logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται — hina kerdēthēsontai). Purpose clause with ινα — hina and first future passive indicative of κερδαινω — kerdainō old verb, to gain (from κερδος — kerdos gain, interest) as in Matthew 18:15. See the future with ινα — hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος — logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης — dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
2 Peter 2:13 Spots [σπιλοι]
Old word for disfiguring spot, in N.T. only here and Ephesians 5:27. [source]
2 Peter 2:13 As the hire of wrong-doing [μιστον αδικιας]
The Elephantine papyrus has the passive of αδικεω — adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like ηγουμενοι — hēgoumenoi (counting).Pleasure (ηδονην — hēdonēn). See James 4:1, James 4:3.To revel in the daytime “The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
2 Peter 2:13 To revel in the daytime [την εν ημεραι τρυπην]
“The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
1 John 2:7 Commandment []
The commandment of love. Compare John 13:34. This commandment is fulfilled in walking as Christ walked. Compare Ephesians 5:1, Ephesians 5:2. [source]
1 John 4:14 The Savior of the world []
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
1 John 2:9 Hateth [μισῶν]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
1 John 1:7 Cleanseth [καθαρίζει]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
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(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
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(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
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(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
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The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
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Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

Revelation 7:15 Before the throne []
Compare Ephesians 5:27. [source]
Revelation 19:7 The marriage of the Lamb []
For the figure, compare Isaiah 54:1-8; Ezekiel 16:7-14; Hosea 2:19; Matthew 9:15; John 3:29; Ephesians 5:25. [source]
Revelation 1:5 Washed [λούσαντι]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]
Revelation 19:7 Is come [ηλτεν]
Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Made herself ready [ητοιμασεν εαυτην]
First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Let us give [δωμεν]
Second aorist active subjunctive of διδωμι — didōmi but A reads δωσομεν — dōsomen (future active) and P δωσωμεν — dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου — ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 The marriage of the Lamb [ο γαμος του αρνιου]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]

What do the individual words in Ephesians 5:2 mean?

and walk in love just as also - Christ loved us gave up himself for us [as] an offering a sacrifice - to God into an aroma of a sweet smell
καὶ περιπατεῖτε ἐν ἀγάπῃ καθὼς καὶ Χριστὸς ἠγάπησεν ἡμᾶς παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας

περιπατεῖτε  walk 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: περιπατέω  
Sense: to walk.
ἀγάπῃ  love 
Parse: Noun, Dative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
καθὼς  just  as 
Parse: Adverb
Root: καθώς  
Sense: according as.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστὸς  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἠγάπησεν  loved 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀγαπάω  
Sense: of persons.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
παρέδωκεν  gave  up 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
ἑαυτὸν  himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
προσφορὰν  [as]  an  offering 
Parse: Noun, Accusative Feminine Singular
Root: προσφορά  
Sense: the act of offering, a bringing to.
θυσίαν  a  sacrifice 
Parse: Noun, Accusative Feminine Singular
Root: θυσία  
Sense: a sacrifice, victim.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  to  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ὀσμὴν  an  aroma 
Parse: Noun, Accusative Feminine Singular
Root: ὀσμή  
Sense: a smell, odour.
εὐωδίας  of  a  sweet  smell 
Parse: Noun, Genitive Feminine Singular
Root: εὐωδία  
Sense: a sweet smell, fragrance.