KJV: That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
YLT: that he might present it to himself the assembly in glory, not having spot or wrinkle, or any of such things, but that it may be holy and unblemished;
Darby: that he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless.
ASV: that he might present the church to himself a glorious church , not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| παραστήσῃ | might present |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: παριστάνω Sense: to place beside or near. |
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| ἑαυτῷ | to Himself |
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Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| ἔνδοξον | in glory |
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Parse: Adjective, Accusative Feminine Singular Root: ἔνδοξος Sense: held in good or in great esteem, of high repute. |
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| ἐκκλησίαν | church |
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Parse: Noun, Accusative Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| σπίλον | spot |
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Parse: Noun, Accusative Masculine Singular Root: σπίλος Sense: a spot. |
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| ῥυτίδα | wrinkle |
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Parse: Noun, Accusative Feminine Singular Root: ῥυτίς Sense: a wrinkle. |
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| τι | any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| τοιούτων | such things |
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Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: τοιοῦτος Sense: such as this, of this kind or sort. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ᾖ | it would be |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἁγία | holy |
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Parse: Adjective, Nominative Feminine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| ἄμωμος | blameless |
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Parse: Adjective, Nominative Feminine Singular Root: ἄμωμος Sense: without blemish. |
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Greek Commentary for Ephesians 5:27
Final clause with ινα hina and first aorist active subjunctive of παριστημι paristēmi (see note on Colossians 1:22 for parallel) as in 2 Corinthians 11:2 of presenting the bride to the bridegroom. Note both αυτος autos (himself) and εαυτωι heautōi (to himself). [source]
Used of splendid clothing in Luke 7:25. Spot (σπιλος spilos). Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω spiloō to defile in James 3:6; Judges 1:23. Wrinkle Old word from ρυω ruō to contract, only here in N.T. But that it should be holy and without blemish (αλλ ινα ηι αγια και αμωμος all' hina ēi hagia kai amōmos). Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω spiloō to defile in James 3:6; Judges 1:23. [source]
Old word from ρυω ruō to contract, only here in N.T. But that it should be holy and without blemish (αλλ ινα ηι αγια και αμωμος all' hina ēi hagia kai amōmos). Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
As a bride. Compare 2 Corinthians 11:2. Notice the two pronouns in conjunction, He, to Himself. Christ Himself presents the bride. [source]
Only here and 2 Peter 2:13; The kindred verb σπιλόω todefile, occurs James 3:6; Judges 1:23. [source]
Only here in the New Testament. [source]
Reverse Greek Commentary Search for Ephesians 5:27
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]
“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]
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]
Compare Ephesians 5:27. [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]
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]
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]
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]
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]
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]
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]
“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]
Old word for disfiguring spot, in N.T. only here and Ephesians 5:27. [source]
Compare Ephesians 5:27. [source]