KJV: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
YLT: ye are to put off concerning the former behaviour the old man, that is corrupt according to the desires of the deceit,
Darby: namely your having put off according to the former conversation the old man which corrupts itself according to the deceitful lusts;
ASV: that ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit;
ἀποθέσθαι | Are to have put off |
Parse: Verb, Aorist Infinitive Middle Root: ἀποτίθημι Sense: to put off or aside or away. |
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κατὰ | concerning |
Parse: Preposition Root: κατά Sense: down from, through out. |
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προτέραν | former |
Parse: Adjective, Accusative Feminine Singular, Comparative Root: πρότερος Sense: before, prior. |
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ἀναστροφὴν | way of life |
Parse: Noun, Accusative Feminine Singular Root: ἀναστροφή Sense: manner of life, conduct, behaviour, deportment. |
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παλαιὸν | old |
Parse: Adjective, Accusative Masculine Singular Root: παλαιός Sense: old, ancient. |
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ἄνθρωπον | man |
Parse: Noun, Accusative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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φθειρόμενον | is being corrupted |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: φθείρω Sense: to corrupt, to destroy. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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τὰς | [its] |
Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐπιθυμίας | desires |
Parse: Noun, Accusative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀπάτης | of deceit |
Parse: Noun, Genitive Feminine Singular Root: ἀπάτη Sense: deceit, deceitfulness. |
Greek Commentary for Ephesians 4:22
Second aorist middle infinitive of αποτιτημι apotithēmi with the metaphor of putting off clothing or habits as αποτεστε apothesthe in Colossians 3:8 (which see) with the same addition of “the old man” (τον παλαιον αντρωπον ton palaion anthrōpon) as in Colossians 3:9. For αναστροπην anastrophēn (manner of life) see note on Galatians 1:13. [source]
Either present middle or passive participle of πτειρω phtheirō but it is a process of corruption (worse and worse). [source]
Dependent upon ye were taught, and specifying the purport of the teaching. [source]
See on Romans 6:6. Compare Colossians 3:9. [source]
The A.V. misses the force of the participle. The verb is passive, which is being corrupted, and marks the progressive condition of corruption which characterizes “the old man.” Rev., correctly, waxeth corrupt. [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]
Reverse Greek Commentary Search for Ephesians 4:22
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Only in Paul, and only three times; here, Ephesians 4:22; Colossians 3:9. Compare John 3:3; Titus 3:5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7. [source]
Only in Paul (here, Colossians 3:9; Ephesians 4:22). [source]
Make a fresh start as a new community with the contamination removed. Νεος Neos is the root for νεανισκος neaniskos a young man, not yet old So new wine Καινος Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι azumoi). Without (α a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
First aorist middle indicative of ενδυω enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
Rev., correctly, in righteousness and holiness of truth. See on Luke 1:75. Truth. Opposed to deceit, Ephesians 4:22, and likewise personified. Righteousness and holiness are attributes of truth. [source]
Second aorist middle participle of αποτιτημι apotithēmi (Ephesians 4:22). Lying (πσευδος pseudos), truth (αλητειαν alētheian) in direct contrast. Each one Partitive apposition with λαλειτε laleite See Colossians 3:8 μη πσευδεστε mē pseudesthe f0). [source]
Compare Romans 13:12; Ephesians 4:22, Ephesians 4:25; Hebrews 12:1; James 1:21; 1 Peter 2:1. [source]
Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word καινός newwhich enters into the composition of the verb, gives the idea of quality. Compare 2 Corinthians 4:16, and the contrast in Ephesians 4:22. [source]
First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι apekduomai for which see note on Colossians 2:15. The απο apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε apothesthe in Colossians 3:8. The old man (τον παλαιον αντρωπον ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. With his doings Practice must square with profession. [source]
Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. [source]
Comp. Galatians 1:13; Ephesians 4:22; James 3:13. A favorite word with Peter. See on 1 Peter 1:15. [source]
Genitive case of old word (from νεος neos) as in Mark 10:20. Be thou (γινου ginou). Present middle imperative of γινομαι ginomai “Keep on becoming thou.” An ensample Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
“In bearing” (Galatians 1:13; Ephesians 4:22). [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (Matt 13:3-234), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (1710817393_11; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Second aorist middle participle of αποτιτημι apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
Here αντρωπος anthrōpos is in contrast with κοσμος kosmos just before. See Paul‘s use of αντρωπος anthrōpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22, Ephesians 4:24). See also the Jew εν κρυπτωι en kruptōi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4, Matthew 6:6). [source]