KJV: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
YLT: that we may no more be babes, tossed and borne about by every wind of the teaching, in the sleight of men, in craftiness, unto the artifice of leading astray,
Darby: in order that we may be no longer babes, tossed and carried about by every wind of that teaching which is in the sleight of men, in unprincipled cunning with a view to systematized error;
ASV: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error;
ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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μηκέτι | no longer |
Parse: Adverb Root: μηκέτι Sense: no longer, no more, not hereafter. |
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ὦμεν | we might be |
Parse: Verb, Present Subjunctive Active, 1st Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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νήπιοι | infants |
Parse: Adjective, Nominative Masculine Plural Root: νήπιος Sense: an infant, little child. |
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κλυδωνιζόμενοι | being tossed by waves |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: κλυδωνίζομαι Sense: to be tossed by the waves. |
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περιφερόμενοι | being carried about |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: περιφέρω Sense: to carry round, to bear about everywhere with one. |
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παντὶ | by every |
Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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ἀνέμῳ | wind |
Parse: Noun, Dative Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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διδασκαλίας | of teaching |
Parse: Noun, Genitive Feminine Singular Root: διδασκαλία Sense: teaching, instruction. |
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κυβείᾳ | cunning |
Parse: Noun, Dative Feminine Singular Root: κυβεία Sense: dice playing. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώπων | of men |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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πανουργίᾳ | craftiness |
Parse: Noun, Dative Feminine Singular Root: πανουργία Sense: craftiness, cunning. |
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πρὸς | with a view to |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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μεθοδείαν | scheming |
Parse: Noun, Accusative Feminine Singular Root: μεθοδεία Sense: cunning arts, deceit, craft, trickery. |
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πλάνης | of deceit |
Parse: Noun, Genitive Feminine Singular Root: πλάνη Sense: a wandering, a straying about. |
Greek Commentary for Ephesians 4:14
Negative final clause with present subjunctive. Some Christians are quite content to remain “babes” in Christ and never cut their eye-teeth (Hebrews 5:11-14), the victims of every charlatan who comes along. [source]
Present passive participle of κλυδωνιζομαι kludōnizomai late verb from κλυδων kludōn (wave, James 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens. Carried about (περιπερομενοι peripheromenoi). Present passive participle of περιπερω peripherō old verb, to carry round, whirled round “by every wind (ανεμωι anemōi instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. By the sleight “In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Present passive participle of περιπερω peripherō old verb, to carry round, whirled round “by every wind (ανεμωι anemōi instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. [source]
“In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. [source]
μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
See on 1 Corinthians 2:6; see on 1 Corinthians 3:1. As to the connection, Ephesians 4:13states the ultimate goal of christian training; Ephesians 4:14that which is pursued with a view to the attainment of that goal. Ephesians 4:14is subordinate to Ephesians 4:13, as is shown by the retention of the same figure, and is remotely dependent on Ephesians 4:11, Ephesians 4:12. The remote end, Ephesians 4:13, is placed before the more immediate one, as in Ephesians 4:12. See note. [source]
Only here in the New Testament. See on wave, James 1:6. For Paul's use of nautical metaphors, see on Philemon 1:23. Compare Plato: “Socrates. In a ship, if a man having the power to do what he likes, has no intelligence or skill in navigation, do you see what will happen to him and to his fellow-sailors? Alcibiades. Yes, I see that they will all perish” (“Alcibiades,” i., 135). [source]
Or of the teaching. The different teachings of philosophers or of religious quacks are represented as winds, blowing the unstable soul in every direction. [source]
Only here in the New Testament. From κύβος acube or die. Lit., dice-playing. [source]
See on Luke 20:23. The craft which gamblers use. [source]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
Reverse Greek Commentary Search for Ephesians 4:14
A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
In sheep‘s clothing just as Jesus had foretold. The outcome fully justified Paul‘s apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians 2:8, Colossians 2:18; Ephesians 4:14; Ephesians 5:6). John will picture “antichrists” who went out from us because they were not of us (1 Jo John 2:18.). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. [source]
American Rev., them that are full-grown. Paul's term for matured Christians. See Ephesians 4:13, where a perfect ( τέλειον ) man is contrasted with children ( νήπιοι , Ephesians 4:14). So 1 Corinthians 14:20: “In malice children, in understanding men (lit., perfect );” Philemon 3:15. “This wisdom is the Christian analogue to philosophy in the ordinary sense of the word” (Meyer), and the perfect to whom he delivered it would recognize it as such. [source]
Imperfect active, I used to talk. I felt (επρονουν ephronoun). Imperfect active, I used to think. Better, I used to understand. I thought Imperfect middle, I used to reason or calculate. Now that I am become (οτε γεγονα hote gegona). Perfect active indicative γεγονα gegona I have become a man (ανηρ anēr) and remain so (Ephesians 4:14). I have put away Perfect active indicative. I have made inoperative (1 Corinthians 13:8) for good. [source]
Imperfect middle, I used to reason or calculate. Now that I am become (οτε γεγονα hote gegona). Perfect active indicative γεγονα gegona I have become a man (ανηρ anēr) and remain so (Ephesians 4:14). I have put away Perfect active indicative. I have made inoperative (1 Corinthians 13:8) for good. [source]
Perfect active indicative γεγονα gegona I have become a man (ανηρ anēr) and remain so (Ephesians 4:14). [source]
See on Ephesians 4:14. The armor is a defense against strategy as well as assault. [source]
See on 1 Corinthians 2:6; see on 1 Corinthians 3:1. As to the connection, Ephesians 4:13states the ultimate goal of christian training; Ephesians 4:14that which is pursued with a view to the attainment of that goal. Ephesians 4:14is subordinate to Ephesians 4:13, as is shown by the retention of the same figure, and is remotely dependent on Ephesians 4:11, Ephesians 4:12. The remote end, Ephesians 4:13, is placed before the more immediate one, as in Ephesians 4:12. See note. [source]
See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
“Unto oneness of faith” (of trust) in Christ (Ephesians 4:3) which the Gnostics were disturbing. And of the knowledge of the Son of God (και της επιγνωσεως του υιου του τεου kai tēs epignōseōs tou huiou tou theou). Three genitives in a chain dependent also on την ενοτητα tēn henotēta “the oneness of full (επι epi̇) knowledge of the Son of God,” in opposition to the Gnostic vagaries. Unto a full-grown man Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Old word from πανοπλος panoplos (wholly armed, from παν οπλον panπρος το δυνασται υμας στηναι hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το pros to dunasthai humās stēnai). Purpose clause with δυνασται pros to and the infinitive (υμας dunasthai) with the accusative of general reference (στηναι humās) and the second aorist active infinitive ιστημι stēnai (from δυνασται histēmi) dependent on προς dunasthai Against (προς pros). Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
The verb means originally to unloose, undo again. So of Penelope's web: “During the night she undid it” (Homer, “Odyssey,” ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2Corinthians href="/desk/?q=2co+5:1&sr=1">2 Corinthians 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19, of those “who concerning the faith have made shipwreck;” at Ephesians 4:14, “tossed as by waves, and borne about by every wind.” Κυβερνήσεις governments 1 Corinthians 12:28(see note), is from κυβερνάω tosteer. [source]
See on Romans 2:20; see on 1 Corinthians 3:1; see on Ephesians 4:14. [source]
Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. The word is admirably chosen, as by a writer who lived near the sea and was familiar with its aspects. The general distinction between this and the more common κῦμα , wave, is that κλύδων describes the long ridges of water as they are propelled in horizontal lines over the vast surface of the sea; while κῦμα denotes the pointed masses which toss themselves up from these under the action of the wind. Hence the word κλύδων here is explained, and the picture completed by what follows: a billow or surge, driven by the wind in lines, and tossed into waves. Both here and in the passage in Luke the word is used in connection with the wind. It emphasizes the idea of extension, while the other word throws forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but not even moving in regular lines; tossed into rising and falling peaks. [source]
Present passive participle (agreeing in case with κλυδωνι kludōni) of ανεμιζω anemizō earliest known example and probably coined by James (from ανεμος anemos), who is fond of verbs in ιζω ̇izō (Mayor). The old Greek used ανεμοω anemoō In Ephesians 4:14 Paul uses both κλυδονιζω kludonizō and περιπερω ανεμωι peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds. [source]
Negative way of saying εν πιστει en pistei (in faith), present passive participle of διακρινω diakrinō old verb to separate Second perfect active indicative with the linear force alone from εικω eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx).The surge of the sea Old word (from κλυζω kluzō to wash against) for a dashing or surging wave in contrast with κυμα kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν eoiken In Ephesians 4:14 we have κλυδονιζω kludonizō (from κλυδων kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι anemizomenōi). Present passive participle (agreeing in case with κλυδωνι kludōni) of ανεμιζω anemizō earliest known example and probably coined by James (from ανεμος anemos), who is fond of verbs in ιζω ̇izō (Mayor). The old Greek used ανεμοω anemoō In Ephesians 4:14 Paul uses both κλυδονιζω kludonizō and περιπερω ανεμωι peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι kludōni from ριπιζω ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
Prohibition with μη mē and the present passive imperative of πλαναω planaō common verb to lead astray. This is the way of sin to deceive and to kill (Romans 7:7-14). The devil is a pastmaster at blinding men‘s eyes about sin (2 Corinthians 4:4; Romans 1:27; Ephesians 4:14; etc.). [source]
Old word (from κλυζω kluzō to wash against) for a dashing or surging wave in contrast with κυμα kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν eoiken In Ephesians 4:14 we have κλυδονιζω kludonizō (from κλυδων kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι anemizomenōi). Present passive participle (agreeing in case with κλυδωνι kludōni) of ανεμιζω anemizō earliest known example and probably coined by James (from ανεμος anemos), who is fond of verbs in ιζω ̇izō (Mayor). The old Greek used ανεμοω anemoō In Ephesians 4:14 Paul uses both κλυδονιζω kludonizō and περιπερω ανεμωι peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι kludōni from ριπιζω ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]