KJV: In whom all the building fitly framed together groweth unto an holy temple in the Lord:
YLT: in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord,
Darby: in whom all the building fitted together increases to a holy temple in the Lord;
ASV: in whom each several building, fitly framed together, groweth into a holy temple in the Lord;
| ᾧ | whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| πᾶσα | the whole |
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Parse: Adjective, Nominative Feminine Singular Root: πᾶς Sense: individually. |
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| οἰκοδομὴ | building |
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Parse: Noun, Nominative Feminine Singular Root: οἰκοδομή Sense: (the act of) building, building up. |
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| συναρμολογουμένη | being fitted together |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: συναρμολογέω Sense: to join closely together. |
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| αὔξει | is increasing |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: αὐξάνω Sense: to cause to grow, augment. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ναὸν | a temple |
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Parse: Noun, Accusative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| ἅγιον | holy |
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Parse: Adjective, Accusative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| Κυρίῳ | [the] Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Greek Commentary for Ephesians 2:21
So without article Aleph B D G K L. Οικοδομη Oikodomē is a late word from οικος oikos and δεμω demō to build for building up (edification) as in Ephesians 4:29, then for the building itself as here (Mark 13:1.). Ordinary Greek idiom here calls for “every building,” not for “all the building” (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a ναος τεου naos theou (1 Corinthians 3:16). One may note the plural in Mark 13:1 (οικοδομαι oikodomai) of the various parts of the temple. Perhaps that is the idea here without precise definition of each οικοδομη oikodomē But there are examples of πας pās without the article where “all” is the idea as in πασης κτισεως pāsēs ktiseōs (all creation) in Colossians 1:15. [source]
Double compound from συν sun and αρμολογος harmologos (binding, αρμος harmos joint and λεγω legō), apparently made by Paul and in N.T. only here and Ephesians 4:16. Architectural metaphor. Into a holy temple (εις ναον αγιον eis naon hagion). The whole structure with all the οικοδομαι oikodomai Another metaphor for the Kingdom of God with which compare Peter‘s “spiritual house” (οικος πνευματικος oikos pneumatikos) in which each is a living stone being built in (1 Peter 2:5). [source]
The whole structure with all the οικοδομαι oikodomai Another metaphor for the Kingdom of God with which compare Peter‘s “spiritual house” (οικος πνευματικος oikos pneumatikos) in which each is a living stone being built in (1 Peter 2:5). [source]
Lit., every building. Rev., each several building. But the reference is evidently to one building, and the rendering of A.V. should be retained though the article is wanting. [source]
The present participle indicates the framing as in progress. [source]
Sanctuary. See on Matthew 4:5. The more sacred portion of the structure is chosen for the figure. [source]
Reverse Greek Commentary Search for Ephesians 2:21
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
Or sanctuary. See on Matthew 4:5. Compare Ephesians 2:21; 2 Corinthians 6:16. [source]
See note on Ephesians 2:21. This is the ultimate goal in all these varied gifts, “building up.” [source]
See note on Ephesians 2:21 for this verb. Through that which every joint supplieth (δια πασης απης της επιχορηγιας dia pasēs haphēs tēs epichorēgias). Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). In due measure Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]