KJV: Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
YLT: Wherefore, remember, that ye were once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands,
Darby: Wherefore remember that ye, once nations in the flesh, who are called uncircumcision by that called circumcision in the flesh done with the hand;
ASV: Wherefore remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands;
μνημονεύετε | remember |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: μνημονεύω Sense: to be mindful of, to remember, to call to mind. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ποτὲ | formerly |
Parse: Adverb Root: ποτέ Sense: once i. |
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ἔθνη | Gentiles |
Parse: Noun, Nominative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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σαρκί | [the] flesh |
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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οἱ | the ones |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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λεγόμενοι | being called |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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ἀκροβυστία | [the] uncircumcision |
Parse: Noun, Nominative Feminine Singular Root: ἀκροβυστία Sense: having the foreskin, uncircumcised. |
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τῆς | that |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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λεγομένης | being called |
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: λέγω Sense: to say, to speak. |
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περιτομῆς | [the] circumcision |
Parse: Noun, Genitive Feminine Singular Root: περιτομή Sense: circumcised. |
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σαρκὶ | [the] flesh |
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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χειροποιήτου | made by hands |
Parse: Adjective, Genitive Feminine Singular Root: χειροποίητος Sense: made by the hands i.e the skill of men. |
Greek Commentary for Ephesians 2:11
This conjunction applies to the Gentile Christians the arguments in Ephesians 2:1-10. [source]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι hoti en tōi kairōi ekeinōi (for ποτε pote) “that at that time” and inserts ητε ēte (ye were). Uncircumcision (ακροβυστια akrobustia), circumcision (περιτομης peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. [source]
Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
Abstract for concrete terms, the uncircumcised and circumcised. [source]
Notice the irony, giving back the called of the circumcised. [source]
Reverse Greek Commentary Search for Ephesians 2:11
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
An indignant expression. See Ephesians 2:11. [source]
No word here for “houses” or “temples” in correct text Literally, “In things made with hands” It occurs in Mark 14:58 of the temple and of the sanctuary of Moab (Isaiah 16:12). It occurs also in Acts 7:24; Hebrews 9:11, Hebrews 9:24; Ephesians 2:11. Common in the old Greek. The prophet (ο προπητης ho prophētēs). Isaiah 66:1. Isaiah taught plainly that heaven is God‘s throne. [source]
Abstract for concrete. Those elected; like ἡ περιτομή thecircumcision for those uncircumcised (Ephesians 2:11. Compare τὴν κατατομήν theconcision, Philemon 3:3). [source]
Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28, Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν apotemnein (to cut off) in sense of mutilation also. [source]
For the circumcised. So Romans 4:12; Ephesians 2:11; Philemon 3:3. [source]
That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare Ephesians 2:11. [source]
The spiritual circumcision effected through Christ. See Ephesians 2:11; Philemon 3:3; Romans 2:29. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside. [source]
This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α a privative to the old verbal χειροποιητος cheiropoiētos (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. In the putting off (εν τηι απεκδυσει en tēi apekdusei). As if an old garment (the fleshly body). From απεκδυομαι apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (απο εκ apoτου Χριστου ek), “a resource available for and generally used by any real thinker writing Greek” (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. Of Christ Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart. [source]
First aorist passive indicative of λυτροω lutroō old verb from λυτρον lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
“Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]