KJV: Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
YLT: Let no corrupt word out of your mouth go forth, but what is good unto the needful building up, that it may give grace to the hearers;
Darby: Let no corrupt word go out of your mouth, but if there be any good one for needful edification, that it may give grace to those that hear it.
ASV: Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.
| Πᾶς | Any |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| λόγος | word |
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Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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| σαπρὸς | unwholesome |
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Parse: Adjective, Nominative Masculine Singular Root: σαπρός Sense: rotten, putrefied. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἐκπορευέσθω | let go forth |
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Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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| τις | any |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἀγαθὸς | good |
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Parse: Adjective, Nominative Masculine Singular Root: ἀγαθός Sense: of good constitution or nature. |
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| οἰκοδομὴν | edification |
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Parse: Noun, Accusative Feminine Singular Root: οἰκοδομή Sense: (the act of) building, building up. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| χρείας | need |
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Parse: Noun, Genitive Feminine Singular Root: χρεία Sense: necessity, need. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| δῷ | it may give |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀκούουσιν | hearing |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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Greek Commentary for Ephesians 4:29
Rotten, putrid, like fruit (Matthew 7:17.), fish (Matthew 13:48), here the opposite of αγατος agathos (good). [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]
See on Luke 6:43, and see on Colossians 4:6. [source]
Lit., if any is good. Discourse that is good, whatever it be. [source]
Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1 Thessalonians 5:11, 1 Thessalonians 5:14. [source]
Reverse Greek Commentary Search for Ephesians 4:29
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Grace. Same root as χαιρω chairō (rejoice) and χαριτοω charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]
The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. [source]
Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
Only here in the New Testament. Talk which is both foolish and sinful. Compare corrupt communication, Ephesians 4:29. It is more than random or idle talk. “Words obtain a new earnestness when assumed into the ethical terminology of Christ's school. Nor, in seeking to enter fully into the meaning of this one, ought we to leave out of sight the greater emphasis which the words fool, foolish, folly obtain in Scripture than elsewhere they have or can have” (Trench). [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]
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]
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]
Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i.e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit (“Satires,” 1 x., 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus: “The many call salt χάριτας gracesbecause, mingled with most things, it makes them agreeable and pleasant to the taste.” Seasoned is, literally, prepared. It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii., 30). The exhortation to well-seasoned and becoming speech is expanded in Ephesians 4:29; Ephesians 5:4, in a warning against corrupt communication. [source]
Second aorist middle imperative of old verb αποτιτημι apotithēmi to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs All these (τα παντα ta panta). The whole bunch of filthy rags (anger οργην orgēn wrath τυμον thumon malice κακιαν kakian railing βλασπημιαν blasphēmian shameful speaking αισχρολογιαν aischrologian). See somewhat similar lists of vices in Ephesians 4:29-318; Galatians 5:20; 1714089325_32. These words have all been discussed except αισχρολογιαν aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος aischrologos (αισχρος aischros as in 1 Corinthians 11:6 and that from αισχος aischos disgrace). Note also the addition of “out of your mouth” (εκ του στοματος υμων ek tou stomatos humōn). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [source]
The whole bunch of filthy rags (anger οργην orgēn wrath τυμον thumon malice κακιαν kakian railing βλασπημιαν blasphēmian shameful speaking αισχρολογιαν aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος aischrologos Note also the addition of “out of your mouth” The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [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]