KJV: Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
YLT: Paul, an apostle of Jesus Christ through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus:
Darby: Paul, apostle of Jesus Christ by God's will, to the saints and faithful in Christ Jesus who are at Ephesus.
ASV: Paul, an apostle of Christ Jesus through the will of God, to the saints that are at Ephesus, and the faithful in Christ Jesus:
| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| ἀπόστολος | an apostle |
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Parse: Noun, Nominative Masculine Singular Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| θελήματος | [the] will |
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Parse: Noun, Genitive Neuter Singular Root: θέλημα Sense: what one wishes or has determined shall be done. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Τοῖς | To the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἁγίοις | saints |
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Parse: Adjective, Dative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὖσιν | being |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Ἐφέσῳ | Ephesus |
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Parse: Noun, Dative Feminine Singular Root: Ἔφεσος Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus. |
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| πιστοῖς | faithful |
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Parse: Adjective, Dative Masculine Plural Root: πιστός Sense: trusty, faithful. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Ephesians 1:1
So B D, though Aleph A L have Ιησου Χριστου Iēsou Christou Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. [source]
As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
As frequently in the introductions of the epistles, to emphasize his divine appointment. In Romans 1:1; 1 Corinthians 1:1, called is added. [source]
See on Romans 1:7; see on Colossians 1:2; see on Philemon 1:1. [source]
There is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf. On their omission or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other churches. For Ephesus, see on Revelation 2:1. [source]
Not faithful in the sense of fidelity and perseverance, but believing, as John 20:27; Acts 10:45. It is to be included with the saints under the one article. [source]
Reverse Greek Commentary Search for Ephesians 1:1
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
Prohibition with μη mē and present middle imperative of εργαζομαι ergazomai old verb from εργον ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
Contracted form of ποιμενιον ποιμνη poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο etheto). Did make, second aorist middle indicative of τιτημι tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. [source]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
Or like the margin, “because thou art especially expert,” according as μαλιστα malista is construed. Γνωστην Gnōstēn is from γινωσκω ginōskō and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (Light, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative οντα σε onta se gives trouble here coming so soon after σου sou (genitive with επι epi). Some MSS. insert επισταμενος epistamenos or ειδως eidōs (knowing) but neither is genuine. Page takes it as “governed by the sense of thinking or considering.” Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. Τυχον Tuchon is such an instance though used as an adverb (1 Corinthians 16:6). It is possible that one exists in Ephesians 1:18. See other examples discussed in Robertson‘s Grammar, pp. 490f. [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Corinthians 8:9; Ephesians 1:7, Ephesians 1:18; Ephesians 2:4, Ephesians 2:7; Ephesians 3:8, Ephesians 3:16; Philemon 4:19; Colossians 1:27. [source]
Only here and Ephesians 1:10. Rev., it is summed up. Ἁνά has the force of again in the sense of recapitulation. Compare Leviticus 19:18. The law is normally a unit in which there is no real separation between the commandments. “Summed up in one word.” The verb is compounded, not with κεφαλή headbut with its derivative κεφάλαιον themain point. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
The words are omitted in a MS. Of the tenth or eleventh century, and in a cursive of the eleventh or twelfth. The words ἐν Ἑφέσῳ inEphesus, are also omitted from Ephesians 1:1, by two of the oldest MSS. On which fact has arisen the theory that the Ephesian Epistle was encyclical, or addressed to a circle of churches, and not merely to the church at Ephesus. This theory has been very widely received. With this has been combined the omission of in Rome from the Roman Epistle, and the attempt has been made to show that the Roman Epistle was likewise encyclical, and was sent to Ephesus, Thessalonica, and possibly to some other churches. Archdeacon Farrar advocates this view in “The Expositon,” first ser., 9,211; and also in his “Life and Work of Paul,” ii., 170. This theory is used to defend the view which places the doxology of Romans 16:25-27at the end of ch. 14. See note there. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 3:2-34; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 1714148127_19. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit εν ωμηι en Rōmēi in Romans 1:15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of εν Επεσωι en Ephesōi in Ephesians 1:1 from Aleph and B (the two oldest and best MSS.). [source]
Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. [source]
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]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται anakephalaioutai). Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον anaκεπαλαιον kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Genitive absolute. The second ετι eti (yet) here probably gave rise to the confusion of text over ετι γαρ eti gar above. In due season (κατα καιρον kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). I or the ungodly In behalf, instead of. See about υπερ huper on Galatians 3:13 and also Romans 5:7 here. [source]
Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). [source]
The Lord whose attribute is glory. Compare Psalm 29:1; Acts 7:2; Ephesians 1:17; James 2:1. [source]
Rev., workings. Outward manifestations and results of spiritual gifts. The kindred word ἐνέργεια energyis used only by Paul: and only of superhuman good or evil. Compare Ephesians 1:19; Ephesians 3:7; Colossians 2:12. See on Mark 6:14. [source]
Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition Peter in the great sermon at Pentecost commented on the “ignorance” The Lord of glory (τον Κυριον της δοχης ton Kurion tēs doxēs). Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
In order to gain the greater gifts. “I show you a way par excellence,” beyond all comparison (superlative idea in this adjunct, not comparative), like κατ υπερβολην εις υπερβολην kath' huperbolēn eis huperbolēn (2 Corinthians 4:17). υπερβολη Huperbolē is old word from υπερβαλλω huperballō to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1 Corinthians 13:1-13 is this way, the way of love already laid down in 1 Corinthians 8:1 concerning the question of meats offered to idols (cf. 1 John 4:7). Poor division of chapters here. This verse belongs with chapter 1 Corinthians 13:1-13. [source]
Equivalent to the compassionate Father. Compare the phrases Father of glory, Ephesians 1:17; spirits, Hebrews 12:9; lights, James 1:17. Οἰκτιρμός mercyfrom οἶκτος pityor mercy, the feeling which expresses itself in the exclamation οἴ oh!on seeing another's misery. The distinction between this and ἔλεος , according to which οἰκτιρμός signifies the feeling, and ἔλεος themanifestation, cannot be strictly held, since the manifestation is often expressed by οἰκτιρμός . See Sept., 102:4; 118:77. [source]
Only here, 2 Corinthians 5:5, and Ephesians 1:14. It means caution-money, deposited by a purchaser in pledge of full payment. [source]
A word of Semitic origin (possibly Phoenician) and spelled both αραβων arabōn and αρραβων arrabōn It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; 2 Corinthians 5:5; Ephesians 1:14. It is part payment on the total obligation and we use the very expression today, “earnest money.” It is God, says Paul, who has done all this for us and God is Paul‘s pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God‘s. [source]
Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23). [source]
The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6). [source]
The moment by which the whole pre-messianic period was completed. Comp. Ephesians 1:10. It answers to the time appointed of the Father (Galatians 4:2). For πλήρωμα see on John 1:16. The meaning of the word is habitually passive - that which is completed, full complement. There are frequent instances of its use with the genitive, as “fullness of the earth, blessing, time, the sea, Christ,” in all which it denotes the plenitude or completeness which characterizes the nouns. [source]
The divine Spirit, which was the living principle of the promise. Comp. Romans 4:17. The Spirit is called “the Spirit of the promise,” Ephesians 1:13. [source]
Better, seasons. See on Matthew 12:1; see on Ephesians 1:10, and comp. Leviticus 23:4. The holy, festal seasons, as Passover Pentecost, Feast of Tabernacles. See 2 Chronicles 8:13. [source]
Neuter, all things collectively: = all men. For the neuter in a similar comprehensive sense, see 1 Corinthians 1:27; Colossians 1:20; Ephesians 1:10. [source]
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philemon 2:6, where μορφὴ formapplied to God, is probably the result of μορφὴν δούλου formof a servant (Galatians 1:7) on which the main stress of the thought lies. [source]
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Old word from πληροω plēroō to fill. Here the complement of the preceding time as in Ephesians 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Philemon 2:6) when the time for his purpose had come like the προτεσμια prothesmia of Galatians 4:2. [source]
Lit., be strengthened. Compare Romans 4:20, and Philemon 4:13. Power of His might. See on Ephesians 1:19. [source]
In, not by. Their calling took place in the one hope as its moral element or sphere, since they were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace, 1 Corinthians 7:15; in sanctification, 1 Thessalonians 4:7(Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is engendered by it. See on Ephesians 1:18. [source]
Rev., correctly, lusts of deceit. On the vicious rendering of similar phrases in A.V., see on Ephesians 1:19. Deceit is personified. [source]
See on Ephesians 1:10; see on Colossians 1:25. The divine arrangement or disposition. [source]
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Lit., over above. See on Ephesians 1:19. Connect with made Him to sit. [source]
Refer to working (Ephesians 1:19). [source]
The best texts read ἐνήργηκεν , perfect tense, He hath wrought. The verb is kindred with working (Ephesians 1:19). [source]
Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (Ephesians 1:17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Acts 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul ( ψυχῆς , “Sophist,” 254). Ovid, speaking of Pythagoras, says: “With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart” (“Metamorphoses,” xv., 62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Romans 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, “that ye may know,” etc. [source]
First aorist active participle of προοριζω proorizō late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also Ephesians 1:11. Only other N.T. example in Ephesians 1:11. To be taken with εχελεχατο exelexato either simultaneous or antecedent (causal). [source]
For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
Here ευδοκιαν eudokian means purpose like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
like βουλην boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα kata here for standard. [source]
Repeats the idea of εν τωι Χριστωι en tōi Christōi of Ephesians 1:10. [source]
Ye Gentiles (now Christians), in contrast to ημας hēmās (we) in Ephesians 1:12. [source]
Repeated third time (once in Ephesians 1:11, twice in Ephesians 1:13), and note ο ho or ος hos in Ephesians 1:14. Ye were sealed (εσπραγιστητε esphragisthēte). First aorist passive indicative of σπραγιζω sphragizō old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα stigmata (Galatians 6:17). Marked and authenticated as God‘s heritage as in Ephesians 4:30. See note on 2 Corinthians 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων arrabōn (earnest). Spirit In the instrumental case. [source]
Final use of εις το eis to and the infinitive (second perfect of οιδα oida) as in Ephesians 1:12. Note three indirect questions after ειδεναι eidenai (what the hope τις η ελπις tis hē elpis what the riches τις ο πλουτος tis ho ploutos and what the surpassing greatness και τι το υπερβαλλον μεγετος kai ti to huperballon megethos). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. In the saints (εν τοις αγιοις en tois hagiois). Our riches is in God, God‘s is in his saints. [source]
This is probably the correct translation of a much disputed phrase. This view takes πληρωμα plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα plērōma) of Christ (Ephesians 4:13, Ephesians 4:16). [source]
Final clause with ινα hina and first aorist middle subjunctive of ενδεικνυμι endeiknumi See note on Ephesians 1:8 for “riches of grace” and note on Ephesians 1:19 for “exceeding” (υπερβαλλον huperballon). [source]
“We the both” (Jew and Gentile). Our access (την προσαγωγην tēn prosagōgēn). The approach, the introduction as in Romans 5:2. In one Spirit The Holy Spirit. Unto the Father (προς τον πατερα pros ton patera). So the Trinity as in Ephesians 1:13. The Three Persons all share in the work of redemption. [source]
The Holy Spirit. Unto the Father (προς τον πατερα pros ton patera). So the Trinity as in Ephesians 1:13. The Three Persons all share in the work of redemption. [source]
So the Trinity as in Ephesians 1:13. The Three Persons all share in the work of redemption. [source]
For this verse see note on Colossians 1:25 ; Ephesians 1:19 .; Ephesians 3:2 . [source]
First aorist active infinitive of ποτιζω photizō late verb, to turn the light on. With the eyes of the heart enlightened (Ephesians 1:18) one can then turn the light for others to see. See note on Colossians 1:26. [source]
“According to the purpose (Ephesians 1:11) of the ages.” God‘s purpose runs on through the ages. “Through the ages one eternal purpose runs.” [source]
Not “in which.” Ye were sealed (εσπραγιστητε esphragisthēte). See note on Ephesians 1:13 for this verb, and Ephesians 1:14 for απολυτρωσεως apolutrōseōs the day when final redemption is realized. [source]
See note on Ephesians 1:13 for this verb, and Ephesians 1:14 for απολυτρωσεως apolutrōseōs the day when final redemption is realized. [source]
Sub-final clause with ινα hina and the second aorist active subjunctive of διδωμι didōmi to give. There are really five petitions in this greatest of all Paul‘s prayers (one already in Ephesians 1:16-23), two by the infinitives after ινα δωι hina dōi (κραταιωτηναι κατοικησαι krataiōthēnaiινα εχισχυσητε katoikēsai), two infinitives after καταλαβεσται γνωναι hina exischusēte (ινα πληρωτητε katalabesthaiκραταιωτηναι gnōnai), and the last clause κραταιοω hina plērōthēte Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with “the riches of His glory.” [source]
Rev., subject. See on James 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with Phlippians 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See 1 Corinthians 15:25-27; Romans 8:19, Romans 8:20; Ephesians 1:10, Ephesians 1:21, Ephesians 1:22; Ephesians 4:10. [source]
Lit., the energy of His being able. Δύνασθαι expresses ability, faculty, natural ability, not necessarily manifest. Ἑνέργεια is power in exercise, used only of superhuman power. See on John 1:12; see on 2 Peter 2:11. Hence, as Calvin remarks, “Paul notes not only the power of God as it resides in Him, but the power as it puts itself into act.” See Ephesians 1:19, where four of the six words for power are used. [source]
Wrong. Render, as Rev., the body of our humiliation. See, for the vicious use of hendiadys in A.V., on Ephesians 1:19. Lightfoot observes that the A.V. seems to countenance the stoic contempt of the body. Compare Colossians 1:22. The biographer of Archbishop Whately relates that, during his last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words: “Who shall change our vile body.” The Archbishop interrupted him with the request “Read the words.” The chaplain read them from the English Bible; but he reiterated, “Read his own words.” The chaplain gave the literal translation, “this body of our humiliation.” “That's right, interrupted the Archbishop, “not vile - nothing that He made is vile.” [source]
Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 1 Corinthians 15:4(note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12should be compared with Romans 6:2-6. [source]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
From οἶκος houseand νέμω todispense or manage. Hence οἰκονόμος ahouse-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10of the divine government or regulation of the world. [source]
Or believing brethren. Compare Ephesians 1:1. There is no singling out of the faithful brethren from among others who are less faithful. [source]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
See Ephesians 1:15 for similar phrase. No article is needed before εν en as it is a closely knit phrase and bears the same sense as the objective genitive in Galatians 2:16 Which ye have (ην εχετε hēn echete). Probably genuine (Aleph A C D), though B omits it and others have the article (την tēn). There is a real distinction here between εν en (sphere or basis) and εις eis (direction towards), though they are often identical in idea. [source]
Our word “energy.” Late word from ενεργης energēs Play on the word here with the present passive participle of εν δυναμει energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite. [source]
The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter. [source]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη ektisthē (from κτιζω ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται ektistai). Perfect passive indicative of κτιζω ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Late verb κοπιαω kopiaō from κοπος kopos (toil), to grow weary from toil (Matthew 11:28), to toil on (Philemon 2:16), sometimes for athletic training. In papyri. Striving (αγωνιζομενος agōnizomenos). Present middle participle of common verb αγωνιζομαι agōnizomai (from αγων agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. Working Our word “energy.” Late word from ενεργης energēs Play on the word here with the present passive participle of εν δυναμει energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite. [source]
Same idiom in John 11:37; Revelation 13:15. Old Greek preferred οπως hopōs for this idiom. See note on 1 Thessalonians 5:27 for injunction for public reading of the Epistle. That ye also read (και υμεις αναγνωτε kai humeis anagnōte). Second aorist active subjunctive of αναγινωσκω anaginōskō to read. And the epistle from Laodicea The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter. [source]
More literally, unto the obtaining. See on Ephesians 1:14. In three out of five instances in N.T. the word clearly means acquiring or obtaining. In Ephesians 1:14and 1 Peter 2:9, it is sometimes rendered possession (so Rev.). But in Ephesians the meaning is redemption or acquisition, or redemption which will give possession; and in 1st Peter a people for acquisition. The meaning here is that we might obtain. Comp. lxx, Malachi 3:17. [source]
Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, Acts 15:28; Acts 19:6; Acts 20:23; Ephesians 1:13; Ephesians 4:30. [source]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
PoIn lxx see 2 Maccabees 3:26; 9:4; 8:12; 15:7; 3 Maccabees 6:33. Should be construed with making mention, not with remembering, as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting χαίρειν bejoyful, hail, welcome, appears in χάρις graceThis was perceived by Theodore of Mopsuestia (350-428 a.d.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say “So and so to So and so, greeting” ( ὁ δεῖνα τῷ δεῖνι χαίρειν ). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 b.c., from an Egyptian lady to her brother or husband: “Isias to her brother Hephaestion, greeting ( χαίρειν ). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Again: “Ammonios to his sister Tachnumi, abundant greeting ( τὰ πλεῖστα χαίρειν ). Before all things, I pray that you may be in health; and each day I make the act of worship for you.” In these specimens the conventional salutations in correspondence include the general greeting ( χαίρειν ) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (1 Thessalonians 3:6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
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]
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]
See on Romans 1:21; see on Romans 10:10; see on Ephesians 1:18. [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
According to the reading οἰκοδομίαν edificationSo Vulg. aedificationem. But the correct reading is οἰκονομίαν orderingor dispensation: the scheme or order of salvation devised and administered by God: God's household economy. Ὁικονομία is a Pauline word. With the exception of this instance, only in Paul and Luke. See Ephesians 1:10; Ephesians 3:2, Ephesians 3:9; Colossians 1:25. [source]
The phrase in Romans 16:26. Κατ ' ἐπιταγὴν absolutely, by commandment, 1 Corinthians 7:6, 2 Corinthians 8:8. Paul uses διὰ θελήματος θεοῦ bythe will of God. See 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1. Comp. 2 Timothy 1:1. [source]
So twice already in 1 Timothy 1:1 and as usual in the later Epistles (Colossians 1:1; Ephesians 1:1). [source]
Late word from βαινω bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
The phrase once in Paul, 1 Thessalonians 3:6. Commonly, μνείαν ποιοῦμαι Imake mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. [source]
Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; Ephesians 3:9. [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
See note on Romans 9:11; Ephesians 1:11 for προτεσιν prothesin Which was given (την δοτεισαν tēn dotheisan). First aorist passive articular participle agreeing with χαρις charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. Before times eternal See note on Titus 1:2. [source]
Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see note on Titus 2:13. Who abolished death (καταργησαντος μεν τον τανατον katargēsantos men ton thanaton). First aorist active participle of καταργεω katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. Brought to light First aorist active participle of πωτιζω phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν zōēn kai aphtharsian). The opposite of τανατος thanatos “life and immortality” (unchangeable life). [source]
First aorist active participle of πωτιζω phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν zōēn kai aphtharsian). The opposite of τανατος thanatos “life and immortality” (unchangeable life). [source]
Κληρονόμος heironly here in Pastorals. A favorite idea of Paul. See Romans 4:13; Romans 8:17; Galatians 3:29. Heirship of eternal life is the result of justification. So, clearly, 2Corinthians href="/desk/?q=2co+5:5&sr=1">2 Corinthians 5:5; Ephesians 1:14. [source]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]
See on James 5:16. This adjective, and the kindred ἐνεργέω towork, be effectual, ἐνέργημα workingoperation, and ἐνέργεια energypower in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philemon 2:13; 1 Corinthians 12:10; Hebrews 4:12. [source]
Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philemon 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3. [source]
Rend. “the eternal inheritance”: something recognized as a fact. For κληρονομία inheritancesee on 1 Peter 1:4, and comp. Ephesians 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation. [source]
Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as “partakers of a heavenly calling,” which corresponds with “eternal inheritance” here. Those who obtain this inheritance are designated as “called.” See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9. [source]
The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgressionsee on Romans 2:23. [source]
Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. Ephesians 1:14. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition Predicate genitive of υποστολη hupostolē as in Hebrews 12:11, from υποστελλω hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. Unto the saving of the soul Old word from περιποιεω peripoieō to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one‘s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. [source]
First aorist passive articular participle (the once for all enlightened) of ποτιζω photizō old and common verb (from πως phōs) as in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν anakainizein in Hebrews 6:6. απαχ Hapax here is “once for all,” not once upon a time Tasted of the heavenly gift First aorist middle participle of γευω geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις kalon rēma class="normal greek">μετοχους πνευματος αγιου dunameis), usually with genitive (Hebrews 2:9) as here. Partakers of the Holy Ghost (μετοχοι metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας metochoi These are all given as actual spiritual experiences. And then fell away (παραπιπτω kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means). [source]
Compare 1 Corinthians 2:8; Acts 7:2; Ephesians 1:17. [source]
Instrumental case λογωι logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας alētheias). [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]
First aorist active indicative of αποκυεω apokueō (James 1:15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts 17:28.).By the word of truth (λογωι αλητειας logōi alētheias). Instrumental case λογωι logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας alētheias).That we should be Purpose clause εις το eis to and the infinitive ειναι einai with the accusative of general reference ημας hēmās (as to us).A kind of first-fruits (απαρχην τινα aparchēn tina). “Some first-fruits” (old word from απαρχομαι aparchomai), of Christians of that age. See Romans 16:5. [source]
Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won. The word occurs 1 Thessalonians 5:9, rendered obtaining (Rev.); Ephesians 1:14, God's own possession (Rev.). See Isaiah href="/desk/?q=isa+43:21&sr=1">Isaiah 43:21(Sept., see above), and is rendered praise. See, also, Isaiah 42:12 (Sept.), “Declare his praise ( ἀρετὰς ) in the islands.” [source]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock). [source]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression is found, Romans 1:9, μνείαν ποιοῦμαι , I make mention. See, also, Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. Some render it thus here, as expressing Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance. [source]
For the phrase compare 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11. [source]
Or, more literally, have come to know. John does not use the compound forms ἐπιγινώσκειν and ἐπίγνωσις (see on Matthew 7:16. See Luke 1:4; Acts 4:13; Romans 1:28; Ephesians 1:17, etc.), nor the kindred word γνῶσις knowledge(Luke 1:77; Romans 2:20, etc.). [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Declarative again, as in 1 John 5:11.If we ask anything (εαν τι αιτωμετα ean ti aitōmetha). Condition of third class with εαν ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).According to his will This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]
This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]
Rev., seal up. This word occurs eighteen times in Revelation and twice in the Gospel, and only five times elsewhere in the New Testament. It means to confirm or attest (John 3:33); to close up for security (Matthew 27:66; Revelation 20:3); to hide or keep secret (Revelation 10:4; Revelation 22:10); to mark a person or thing (Revelation 7:3; Ephesians 1:13; Ephesians 4:30) [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
The puzzle that follows as in Revelation 17:9. See Ephesians 1:17 for “a spirit of wisdom and of understanding.” [source]
See same language in Revelation 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (Revelation 14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‹in spirit‘ (cf. Revelation 1:10; Revelation 4:1); the Angel‘s δευρο deuro is a και εδειχεν μοι sursum cor to which his spirit under the influence of the ‹Spirit of revelation‘ (Ephesians 1:17) at once responds” (Swete). [source]
Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné), only once in the Gospels (Luke 2:32), but in lxx and common in the Epistles (2 Thessalonians 1:7), though only here in this book besides the title, from αποκαλυπτω apokaluptō old verb, to uncover, to unveil. In the Epistles αποκαλυπσις apokalupsis is used for insight into truth (Ephesians 1:17) or for the revelation of God or Christ at the second coming of Christ (2 Thessalonians 1:7; 1 Peter 1:7). It is interesting to compare αποκαλυπσις apokalupsis with επιπανεια epiphaneia (2 Thessalonians 2:8) and πανερωσις phanerōsis (1 Corinthians 12:7). The precise meaning here turns on the genitive following. [source]
So correctly Aleph A C, not βασιλεις basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις hiereis). In apposition with βασιλειαν basileian but with και kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]