KJV: And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
YLT: And the masters! the same things do ye unto them, letting threatening alone, having known that also your Master is in the heavens, and acceptance of persons is not with him.
Darby: And, masters, do the same things towards them, giving up threatening, knowing that both their and your Master is in heaven, and there is no acceptance of persons with him.
ASV: And, ye masters, do the same things unto them, and forbear threatening: knowing that he who is both their Master and yours is in heaven, and there is no respect of persons with him.
| οἱ | - |
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Parse: Article, Vocative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κύριοι | masters |
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Parse: Noun, Vocative Masculine Plural Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| τὰ | the same things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| πρὸς | toward |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| ἀνιέντες | giving up |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀνίημι Sense: to send back, relax, loosen. |
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| ἀπειλήν | threatening |
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Parse: Noun, Accusative Feminine Singular Root: ἀπειλή Sense: a threatening, threat. |
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| εἰδότες | knowing |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Plural Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| Κύριός | master |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| οὐρανοῖς | [the] heavens |
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Parse: Noun, Dative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| προσωπολημψία | partiality |
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Parse: Noun, Nominative Feminine Singular Root: προσωπολημψία Sense: respect of persons. |
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| ἔστιν | there is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Ephesians 6:9
Present active participle of ανιημι aniēmi old verb, to loosen up, to relax. “Letting up on threatening.” Απειλη Apeilē is old word for threat, in N.T. only here and Acts 4:29; Acts 9:1. [source]
He says to “the lords” “By the side of him (God).” [source]
“By the side of him (God).” [source]
See on the kindred noun ἄνεσις , A.V., liberty, Acts 24:23. [source]
Note the article, the threatening customary from the master to the slave. [source]
Since ye know. [source]
The correct reading is καὶ αὐτῶν καὶ ὑμῶν ὁ κυριός boththeir master and yours. So Rev. [source]
See on James 2:1; see on Colossians 3:25. [source]
Reverse Greek Commentary Search for Ephesians 6:9
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Regular construction of the first aorist passive infinitive and the accusative of general reference with ωστε hōste for actual result just like the indicative. This old word for prison house already in Matthew 11:2; Acts 5:21, Acts 5:23 which see. Τεμελια Themelia is neuter plural of the adjective τεμελιος themelios from τεμα thema (thing laid down from τιτημι tithēmi). So already in Luke 6:48; Luke 14:29. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. Were opened First aorist passive indicative of ανοιγω anoigō (or νυμι ̇numi) with triple augment (η ε ω ēανετη e), ανιημι ōwhile there is no augment in anethē (first aorist passive indicative of aniēmi were loosed), old verb, but in the N.T. only here and Acts 27:40; Ephesians 6:9; Hebrews 13:5. [source]
First aorist passive indicative of ανοιγω anoigō (or νυμι ̇numi) with triple augment (η ε ω ēανετη e), ανιημι ōwhile there is no augment in anethē (first aorist passive indicative of aniēmi were loosed), old verb, but in the N.T. only here and Acts 27:40; Ephesians 6:9; Hebrews 13:5. [source]
Imperfect active of εαω eaō either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea. At the same time loosing the bands of the rudders (αμα ανεντες τας ζευκτηριας των πηδαλιων hama anentes tas zeuktērias tōn pēdaliōn). On the use of αμα hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον pēdalion) is an old one (from πηδον pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. Hoisting up the foresail to the wind Supply αυραι aurāi (breeze) after πνεουσηι pneousēi (blowing). It is not clear what “sail” is meant by “αρτεμωνα artemōna No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains ςελο προρα συο velo prora suo by artemone solo. Hence “foresail” is probably correct. They made for the beach (κατειχον εις τον αιγιαλον kateichon eis ton aigialon). Imperfect active of κατεχω katechō to hold down, perhaps inchoative. “They began to hold the ship steadily for the beach.” [source]
On the use of αμα hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον pēdalion) is an old one (from πηδον pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. [source]
Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
There is with men, but not with God. For this word patterned after the Hebrew see note on Romans 2:11; Ephesians 6:9; James 2:1 The next verse should be in this chapter also. [source]
Comp. Titus 2:9, and see on 2 Peter 2:1. Not in Paul, who styles the master of slaves κύριος LordSee Ephesians 6:9; Colossians 4:1. [source]
Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For “never,” rend. “by no means” or “in no wise.” Ἀνῶ from ἀνίημι . In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: “I will in no wise give thee up, or let thee go.” I will not relax my hold on thee. For ἐγκαταλίπω forsakesee on 2 Timothy 4:10. [source]
For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9. [source]
Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]