This may be a figure of speech meaning powerful strength. A hendiadys is the expression of a single complex idea by joining two substantives with "and" rather than by using an adjective and a substantive. Another example of this figure is "the sacrifice and service of your faith" ( Philippians 2:17), which means the sacrificial service of your faith. [source][source][source]
Context Summary
Ephesians 6:1-12 - Children And Parents Servants And Masters
Where our religion is true, it will affect every relationship in life. The love of Christ must find its manifestation in nursery and in kitchen, in workshop and in municipal chamber. But notice that its duties are reciprocal. We must give on our side, just as we expect others to give on theirs.
The first duty of children is obedience. They must be taught to obey because it is right, and their conscience bears witness to the rightness. Never plead with a child to do what is right, nor bribe it by a reward. Take your stand on that primeval sense of right and wrong, which is the foundation of morals and will be the stay of the child's whole after-life, when once its supremacy is established. But parents should help their children by removing irritation or passion from their own speech. Slaves formed a large proportion of the early Church. Their obedience must be explicit, and they were taught to believe that Christ took their faithful service to their earthly owner as service to Himself. But masters must ever deal with their servants as liable to be called to account by the great Master of all. The center of all authority is Christ, and He will demand an account of our treatment of every servant He has sent into our homes. [source]
Chapter Summary: Ephesians 6
1The duty of children toward their parents; 5of servants toward their masters 10Our life is a warfare, not only against flesh and blood, but also spiritual enemies 13The complete armor of a Christian; 18and how it ought to be used 21Tychicus is commended
Be strong in the Lord [ενδυναμουστε εν κυριωι] A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
Reverse Greek Commentary Search for Ephesians 6:10
John 1:12Power [ἐξουσίαν] 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]
1 Corinthians 1:16Besides [λοιπον] Accusative of general reference, “as for anything else.” Added to make clear that he is not meaning to omit any one who deserves mention. See also 1 Thessalonians 4:1; 1 Corinthians 4:2; 2 Corinthians 13:11; 2 Timothy 4:8. Ellicott insists on a sharp distinction from το λοιπον to loipon “as for the rest” (2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8; Ephesians 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness. [source]
Galatians 6:17Henceforth [τοῦ λοιποῦ] Only here and Ephesians 6:10. Commonly τὸ λοιπόν . The genitive is temporal; at any time in the future as distinguished from throughout the future. [source]
Galatians 6:17From henceforth [του λοιπου] Usually το λοιπον to loipon the accusative of general reference, “as for the rest” (Philemon 3:1; Philemon 4:8). The genitive case (as here and Ephesians 6:10) means “in respect of the remaining time.” [source]
Philippians 3:1Finally [το λοιπον] Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. [source]
Colossians 1:11Strengthened [δυναμουμενοι] Present passive participle of late verb δυναμοω dunamoō (from δυναμις dunamis), to empower, “empowered with all power.” In lxx and papyri and modern Greek. In N.T. only here and Hebrews 11:34 and MSS. in Ephesians 6:10 (W H in margin). [source]
Philemon 1:9Being such an one as Paul the aged [τοιοῦτος ὦν ὡς Παῦλος πρεσβύτης] Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
Greek Commentary for Ephesians 6:10
Genitive case, “in respect of the rest,” like Galatians 6:17. D G K L P have the accusative το λοιπον to loipon (as for the rest) like 2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8. [source]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
See on 2 Corinthians 13:11. Omit my brethren. [source]
Lit., be strengthened. Compare Romans 4:20, and Philemon 4:13. Power of His might. See on Ephesians 1:19. [source]
Reverse Greek Commentary Search for Ephesians 6:10
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]
Accusative of general reference, “as for anything else.” Added to make clear that he is not meaning to omit any one who deserves mention. See also 1 Thessalonians 4:1; 1 Corinthians 4:2; 2 Corinthians 13:11; 2 Timothy 4:8. Ellicott insists on a sharp distinction from το λοιπον to loipon “as for the rest” (2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8; Ephesians 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness. [source]
Only here and Ephesians 6:10. [source]
Only here and Ephesians 6:10. Commonly τὸ λοιπόν . The genitive is temporal; at any time in the future as distinguished from throughout the future. [source]
Usually το λοιπον to loipon the accusative of general reference, “as for the rest” (Philemon 3:1; Philemon 4:8). The genitive case (as here and Ephesians 6:10) means “in respect of the remaining time.” [source]
Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. [source]
Only here in the New Testament, but found in Septuagint. The compound ( ἐνδυναμόω to make strong ) is frequent in Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13; 1 Timothy 1:12. [source]
Present passive participle of late verb δυναμοω dunamoō (from δυναμις dunamis), to empower, “empowered with all power.” In lxx and papyri and modern Greek. In N.T. only here and Hebrews 11:34 and MSS. in Ephesians 6:10 (W H in margin). [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]
In Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13. Lit. be strengthened inwardly. [source]
Present passive imperative of ενδυναμοω endunamoō See already 1 Timothy 1:12; Romans 4:20; Philemon 4:13; Ephesians 6:10. “Keep on being empowered,” “keep in touch with the power.” [source]
Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, Ephesians 6:17; 1 Thessalonians 5:8; Colossians 3:12. [source]