KJV: Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
YLT: but ye also, every one in particular -- let each his own wife so love as himself, and the wife -- that she may reverence the husband.
Darby: But ye also, every one of you, let each so love his own wife as himself; but as to the wife I speak that she may fear the husband.
ASV: Nevertheless do ye also severally love each one his own wife even as himself; and let the wife'see that she fear her husband.
πλὴν | However |
Parse: Conjunction Root: πλήν Sense: moreover, besides, but, nevertheless. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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καθ’ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἕνα | individual |
Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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ἕκαστος | each |
Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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ἑαυτοῦ | of himself |
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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γυναῖκα | wife |
Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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οὕτως | so |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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ἀγαπάτω | let love |
Parse: Verb, Present Imperative Active, 3rd Person Singular Root: ἀγαπάω Sense: of persons. |
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ἑαυτόν | himself |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γυνὴ | the wife |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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φοβῆται | she may respect |
Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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ἄνδρα | husband |
Parse: Noun, Accusative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
Greek Commentary for Ephesians 5:33
“Howbeit,” not to dwell unduly (Abbott) on the matter of Christ and the church. [source]
An unusual idiom. The verb αγαπατω agapātō (present active imperative) agrees with εκαστος hekastos and so is third singular instead of αγαπατε agapāte (second plural) like υμεις humeis The use of οι κατ ενα hoi kath' hena after υμεις humeis = “ye one by one” and then εκαστος hekastos takes up (individualizes) the “one” in partitive apposition and in the third person. Let the wife see that she fear (η γυνη ινα ποβηται hē gunē hina phobētai). There is no verb in the Greek for “let see” (βλεπετω blepetō). For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
There is no verb in the Greek for “let see” For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
Not to dwell longer on the mystical aspect of the subject. [source]
Not as much as he loves himself, but as being his very self. [source]
Reverse Greek Commentary Search for Ephesians 5:33
According to each one (item) and the adverbial phrase used as an accusative after the verb εχηγειτο exēgeito as Demosthenes does (1265), though it could be like κατ ενα εκαστος kath' hena hekastos in Ephesians 5:33. Which (ων hōn). Genitive attracted from α ha (accusative) into the case of the unexpressed antecedent τουτων toutōn God had wrought Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Acts 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. “It looks as though his misgiving as to its reception (Romans 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea” (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions. [source]
“For the build-up of the need,” “for supplying help when there is need.” Let no other words come out. That it may give (ινα δωι hina dōi). For this elliptical use of ινα hina see note on Ephesians 5:33. [source]
For this elliptical use of ινα hina see note on Ephesians 5:33. [source]
First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. [source]
Pure because “in fear” (εν ποβωι en phobōi), no word in the Greek for “coupled,” fear of God, though in Ephesians 5:33 fear (reverence for) of the husband is urged. [source]