KJV: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
YLT: of which I became a ministrant, according to the gift of the grace of God that was given to me, according to the working of His power;
Darby: of which I am become minister according to the gift of the grace of God given to me, according to the working of his power.
ASV: whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power.
| οὗ | of which |
|
Parse: Personal / Relative Pronoun, Genitive Neuter Singular Root: ὅς Sense: who, which, what, that. |
|
| ἐγενήθην | I became |
|
Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: γίνομαι Sense: to become, i. |
|
| διάκονος | servant |
|
Parse: Noun, Nominative Masculine Singular Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
|
| κατὰ | according to |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| δωρεὰν | gift |
|
Parse: Noun, Accusative Feminine Singular Root: δωρεά Sense: a gift. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| χάριτος | grace |
|
Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| τῆς | - |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| δοθείσης | having been given |
|
Parse: Verb, Aorist Participle Passive, Genitive Feminine Singular Root: διδῶ Sense: to give. |
|
| μοι | to me |
|
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| ἐνέργειαν | working |
|
Parse: Noun, Accusative Feminine Singular Root: ἐνέργεια Sense: working, efficiency. |
|
| δυνάμεως | power |
|
Parse: Noun, Genitive Feminine Singular Root: δύναμις Sense: strength power, ability. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Greek Commentary for Ephesians 3:7
For this verse see note on Colossians 1:25 ; Ephesians 1:19 .; Ephesians 3:2 . [source]
The gift in which the grace of God consisted, the apostleship to the Gentiles. [source]
Rev., better, according to the working, etc. The gift was bestowed in accordance with that efficiency which could transform Saul the persecutor into Paul the apostle to the Gentiles. [source]
Reverse Greek Commentary Search for Ephesians 3:7
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [source]
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]
The special endowment for his apostolic work. Compare Romans 1:5, grace and apostleship: Romans 12:3, Romans 12:6; Ephesians 3:7, Ephesians 3:8. [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]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
First aorist active articular participle of ενδυναμοω endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]