KJV: For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
YLT: because the husband is head of the wife, as also the Christ is head of the assembly, and he is saviour of the body,
Darby: for a husband is head of the wife, as also the Christ is head of the assembly. He is Saviour of the body.
ASV: For the husband is the head of the wife, and Christ also is the head of the church, being himself the saviour of the body.
| ἀνήρ | [the] husband |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| κεφαλὴ | head |
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Parse: Noun, Nominative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γυναικὸς | wife |
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Parse: Noun, Genitive Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| κεφαλὴ | [is the] head |
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Parse: Noun, Nominative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| ἐκκλησίας | church |
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Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| αὐτὸς | He Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| σωτὴρ | Savior |
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Parse: Noun, Nominative Masculine Singular Root: σωτήρ Sense: saviour, deliverer, preserver. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σώματος | body |
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Parse: Noun, Genitive Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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Greek Commentary for Ephesians 5:23
“For a husband is head of the (his) wife.” No article with ανηρ anēr or κεπαλη kephalē [source]
No article with κεπαλη kephalē “as also Christ is head of the church.” This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence. Himself the saviour of the body (αυτος σωτηρ του σωματος autos sōtēr tou sōmatos). He means the church as the body of which Christ is head and Saviour. [source]
He means the church as the body of which Christ is head and Saviour. [source]
In this particular the comparison between the husband as the head of the wife, and Christ as the head of the Church, does not hold. Hence Rev., properly, renders for and He is, being Himself; Himself separating the clause from what was previously said. The comparison lies in the fact of headship alone. The husband's love and protection cannot be called salvation, in which respect Christ's headship is peculiar to Himself. [source]
Reverse Greek Commentary Search for Ephesians 5:23
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]