"Therefore" does not introduce a conclusion to what has preceded, but it gives a reason for what follows. It is only normal and natural for children to imitate their parents. So too should the children of God imitate their heavenly Father (cf. Matthew 5:48; Luke 6:36). We are to imitate God"s gracious attitude and generous actions toward us. [source][source][source]
Context Summary
Ephesians 5:1-12 - Walk As Children Of Light
It is indeed a high calling to imitate God and to walk in love after the measure of Christ; but it will be impossible unless we open our innermost heart to the Holy Spirit. We must not only sacrifice ourselves for others, but there should be a fragrance in all that we do. "An odor of a sweet smell." Note carefully the injunctions of Ephesians 5:3-4, especially as they concern speech. It is by our speech that we betray the true condition of our hearts.
We must be as distinct from the worldly as light is from darkness. There should be no twilight in our testimony for our Lord, though there may be considerable obscurity in our views of truth. Whatever is unfruitful; whatever we should blush to have transcribed and read to the world; whatever would be inconsistent with the strong, clear light of the throne of God and the Lamb, must be avoided. We must walk in the light of the Lord. Then we ourselves shall become luminous, as some diamonds do after being held in sunshine. People who love darkness will avoid and hate us; but their treatment may be only a cause for our own encouragement, as God becomes increasingly precious to us. [source]
Chapter Summary: Ephesians 5
1After general exhortations to love; 3to flee sexual immorality; 4and all uncleanness; 7not to converse with the wicked; 15to walk carefully; 18and to be filled with the Spirit; 22he descends to the particular duties, how wives ought to obey their husbands; 25and husbands ought to love their wives, 32even as Christ does his church
Greek Commentary for Ephesians 5:1
Imitators of God [μιμηται του τεου] This old word from μιμεομαι mimeomai Paul boldly uses. If we are to be like God, we must imitate him. [source]
Dear [ἀγαπητά] Rev., beloved. As those to whom Christ has shown love [source]
Reverse Greek Commentary Search for Ephesians 5:1
Luke 15:13With riotous living [ζῶν ἀσώτως] Lit., living unsavingly. Only here in New Testament. The kindred noun, ἀσωτία , is rendered by the Rev., in all the three passages where it occurs, riot (Ephesians 5:18; Titus 1:6; 1 Peter 4:4). See note on the last passage. [source]
Luke 3:19Reproved [ελεγχομενος] Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
John 3:20Lest his works should be reproved [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ] Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11,Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9,Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER-
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John 5:25And now is [και νυν εστιν] See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1,Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Acts 12:7Rise up [αναστα] Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Acts 12:7In the cell [εν τωι οικηματι] Literally, a dwelling place or habitation (from οικεω oikeō to dwell, οικος oikos house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. He smote Peter on the side (παταχας την πλευραν του Πετρου pataxas tēn pleuran tou Petrou). More exactly, “smote the side of Peter.” Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 a.m. and 6 a.m., hours when changes in the guards were made. Rise up Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Romans 1:27Which was meet [ἔδει] Rev., was due, which is better, though the word expresses a necessity in the nature of the case - that which must needs be as the consequence of violating the divine law. The prevalence of this horrible vice is abundantly illustrated in the classics. See Aristophanes, “Lysistrata,” 110; Plato, “Symposium,” 191; Lucian, “Amores,” 18; “Dialogi Meretricii,” v., 2; Juvenal, vi., 311; Martial, i., 91; vii., 67. See also Becker's “Charicles;” Forsyth's “Life of Cicero,” pp. 289,336; and Dollinger's “Heathen and Jew,” ii., 273 sqq. Dollinger remarks that in the whole of the literature of the ante-Christian period, hardly a writer has decisively condemned it. In the Doric states, Crete and Sparta, the practice was favored as a means of education, and was acknowledged by law. Even Socrates could not forbear feeling like a Greek on this point (see Plato's “Charmides”). In Rome, in the earlier centuries of the republic, it was of rare occurrence; but at the close of the sixth century it had become general. Even the best of the emperors, Antoninus and Trajan, were guilty. -DIVIDER-
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On the Apostle's description Bengel remarks that “in stigmatizing we must often call a spade a spade. The unchaste usually demand from others an absurd modesty.” Yet Paul's reserve is in strong contrast with the freedom of pagan writers (see Ephesians 5:12). Meyer notes that Paul delineates the female dishonor in less concrete traits than the male. -DIVIDER-
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1 Corinthians 14:15I will sing [ψαλῶ] See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
1 Corinthians 14:15With the understanding also [και τωι νο] Instrumental case of νους nous Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind. And I will sing with the understanding also (πσαλω δε και τωι νο psalō de kai tōi no). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. Πσαλλω Psallō originally meant to play on strings, then to sing with an accompaniment (Ephesians 5:19), and here apparently to sing without regard to an instrument. [source]
2 Corinthians 10:12Are without understanding [ου συνιασιν] The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
2 Corinthians 10:12Measuring themselves by themselves [εν εαυτοις εαυτους μετρουντες] Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. Comparing themselves with themselves (συνκρινοντες εαυτους εαυτοις sunkrinontes heautous heautois). Associate instrumental case εαυτοις heautois after συνκρινοντες sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him. Are without understanding The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
Galatians 6:10As we have opportunity [ὡς καιρὸν ἔχωμεν] As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow to the Spirit by doing good. Comp. Ephesians 5:16; Colossians 4:5. [source]
Galatians 3:26For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ] Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23,Galatians 3:24,Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16,Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14,Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1,1 John 3:10; John 1:13; John 3:3,John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1,1 John 5:4,1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14,Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
Galatians 3:13Redeemed us [ημας εχηγορασεν] First aorist active of the compound verb εχαγοραζω exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω agorazō (1 Corinthians 6:20; 1 Corinthians 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324). See also Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law “Out from (εκ ek repeated) under (υπο hupo in Galatians 3:10) the curse of the law.” [source]
Ephesians 5:13That are reproved [ἐλεγχόμενα] Lit., being reproved. Rev., when they are reproved. Reproved is to be taken in the same literal sense as in Ephesians 5:11, and not metaphorically in the sense of being demonstrated by light, or brought to light, which is almost synonymous with are made manifest. [source]
Colossians 4:5Redeeming the time [τὸν καιρὸν ἐξαγοραζόμενοι] Compare Ephesians 5:16, and Daniel 2:8, Sept. The word is used in the New Testament only by Paul, Galatians 3:13; Galatians 4:5; Ephesians 5:16. The compounded preposition ἐξ has the meaning out of; as Galatians 3:13, “Christ redeemed us out of the curse,” etc., and out and out, fully. So here and Ephesians 5:16, buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty. [source]
Colossians 3:16Psalms [] See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5,Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
Colossians 3:16With psalms [πσαλμοις] The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16hymns [υμνοις] The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16spiritual songs [ωιδαις πνευματικαις] The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16Singing with grace [εν χαριτι αιδοντες] In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. [source]
Colossians 4:5Redeeming the time [τον καιρον εχαγοραζομενοι] We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Ephesians 5:16. [source]
Colossians 3:16Dwell [ενοικειτω] Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16Richly [πλουσιως] Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
1 Thessalonians 1:6Imitators of us and of the Lord [μιμηται ημων και του κυριου] Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
1 Timothy 5:22Neither be partaker of other men's sins [μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις] Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. [source]
1 Timothy 3:8Grave [σεμνους] See note on Philemon 4:8. Repeated in 1 Timothy 3:11; Titus 2:2. Not double-tongued (μη διλογους mē dilogous). Rare word (δισ λεγω disδιλογεω legō) saying same thing twice. Xenophon has διλογια dilogeō and διγλωσσος dilogia In Pollux, but lxx has μη οινωι πολλωι προσεχοντας diglōssos (double-tongued, Latin bilinguis). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan‘s Parson “Mark. Two-Tongues.” Not given to much wine “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
1 Timothy 3:8Not given to much wine [τον νουν] “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
1 Timothy 3:16He who [ος] The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Great [μεγα] See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
2 Timothy 4:18Every evil work [ἐκ ἔργου πονηρου] Every design and attempt against him and his work. Πονηρός evilcannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι tobe needy, and πονεῖν totoil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evilday, Ephesians 5:16; Ephesians 6:13; ἕλκος πονηρὸν agrievous sore, Revelation 16:2. [source]
2 Timothy 4:2Be instant in season, out of season [επιστητι ευκαιρως ακαιρως] Second aorist (ingressive) active imperative of επιστημι ephistēmi (intransitive use), “take a stand,” “stand upon it or up to it,” “carry on,” “stick to it.” The Vulgate has “insta.” The two adverbs are like a proverb or a play (pun) on the word καιρος kairos There are all sorts of seasons Reprove (ελεγχον elegxon). First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. Rebuke First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Titus 1:6That believe [πιστα] Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Titus 1:6Not accused of riot [μη εν κατηγοριαι ασωτιας] See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” [source]
Titus 1:6Not accused of riot [μὴ ἐν κατηγορίᾳ ἀσωτίας] Lit. not in accusation of profligacy. For κατηγορία see on 1 Timothy 5:19. Ἁσωτία , lit. unsavingness; hence, dissoluteness, profligacy. Comp. Luke 15:13, of the prodigal son, who lived unsavingly ( ἀσώτως ). Only here, Ephesians 5:18, and 1 Peter 4:4(note). [source]
Titus 3:14Unfruitful [ἄκαρποι] Only here in Pastorals. In Paul, 1 Corinthians 14:14; Ephesians 5:11. Not only in supplying the needs, but in cultivating Christian graces in themselves by acts of Christian service. [source]
James 5:13Among you [εν υμιν] As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22,Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
James 5:13Is any cheerful [ευτυμει] Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22,Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
James 5:13Let him sing praise [πσαλλετω] Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
1 Peter 4:4Riot [ἀσωτιάς] From ἀ , not, and σώζω , to same. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness profligacy. In Luke 15:13, the kindred adverb ἀσώτως , is used. The prodigal is described as scattering his substance, to which is added, living wastefully ( ζῶν ἀσώτως )Compare Ephesians 5:18; Titus 1:6. [source]
Revelation 3:2Be thou watchful [γινου γρηγορων] Periphrastic imperative with present middle of γινομαι ginomai (keep on becoming) and present active participle of γρηγορεω grēgoreō (late present from perfect εγρηγορα egrēgora and that from εγειρω egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. [source]
What do the individual words in Ephesians 5:1 mean?
Greek Commentary for Ephesians 5:1
This old word from μιμεομαι mimeomai Paul boldly uses. If we are to be like God, we must imitate him. [source]
Become, as Ephesians 4:32. [source]
Rev, correctly, imitators. [source]
Rev., beloved. As those to whom Christ has shown love [source]
Reverse Greek Commentary Search for Ephesians 5:1
Lit., living unsavingly. Only here in New Testament. The kindred noun, ἀσωτία , is rendered by the Rev., in all the three passages where it occurs, riot (Ephesians 5:18; Titus 1:6; 1 Peter 4:4). See note on the last passage. [source]
Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Literally, a dwelling place or habitation (from οικεω oikeō to dwell, οικος oikos house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. He smote Peter on the side (παταχας την πλευραν του Πετρου pataxas tēn pleuran tou Petrou). More exactly, “smote the side of Peter.” Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 a.m. and 6 a.m., hours when changes in the guards were made. Rise up Short form (Koiné{[28928]}š) of αναστητι anastēthi second aorist active imperative of ανιστημι anistēmi intransitive. So also Acts 9:11 (Westcott and Hort text); Ephesians 5:14. Fell off (εχεπεσαν exepesan). Second aorist active with α a ending like first aorist of εχπιπτω expiptō old verb. This miracle was necessary if Peter was to escape without rousing the two guards. [source]
Rev., was due, which is better, though the word expresses a necessity in the nature of the case - that which must needs be as the consequence of violating the divine law. The prevalence of this horrible vice is abundantly illustrated in the classics. See Aristophanes, “Lysistrata,” 110; Plato, “Symposium,” 191; Lucian, “Amores,” 18; “Dialogi Meretricii,” v., 2; Juvenal, vi., 311; Martial, i., 91; vii., 67. See also Becker's “Charicles;” Forsyth's “Life of Cicero,” pp. 289,336; and Dollinger's “Heathen and Jew,” ii., 273 sqq. Dollinger remarks that in the whole of the literature of the ante-Christian period, hardly a writer has decisively condemned it. In the Doric states, Crete and Sparta, the practice was favored as a means of education, and was acknowledged by law. Even Socrates could not forbear feeling like a Greek on this point (see Plato's “Charmides”). In Rome, in the earlier centuries of the republic, it was of rare occurrence; but at the close of the sixth century it had become general. Even the best of the emperors, Antoninus and Trajan, were guilty. -DIVIDER- -DIVIDER- On the Apostle's description Bengel remarks that “in stigmatizing we must often call a spade a spade. The unchaste usually demand from others an absurd modesty.” Yet Paul's reserve is in strong contrast with the freedom of pagan writers (see Ephesians 5:12). Meyer notes that Paul delineates the female dishonor in less concrete traits than the male. -DIVIDER- -DIVIDER- [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
Instrumental case of νους nous Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind. And I will sing with the understanding also (πσαλω δε και τωι νο psalō de kai tōi no). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. Πσαλλω Psallō originally meant to play on strings, then to sing with an accompaniment (Ephesians 5:19), and here apparently to sing without regard to an instrument. [source]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">1 Corinthians 14:26-28,; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER- -DIVIDER- III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER- -DIVIDER- IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER- -DIVIDER- V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER- -DIVIDER- VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER- -DIVIDER- VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, Acts 2:4 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER- -DIVIDER- [source]
Rev., more correctly, shame. Compare Ephesians 5:12. [source]
The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. Comparing themselves with themselves (συνκρινοντες εαυτους εαυτοις sunkrinontes heautous heautois). Associate instrumental case εαυτοις heautois after συνκρινοντες sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him. Are without understanding The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow to the Spirit by doing good. Comp. Ephesians 5:16; Colossians 4:5. [source]
Giving emphasis to the following statement. Comp. Romans 4:3; Romans 10:8; Romans 11:2, Romans 11:4. Quotation from lxx of Genesis 21:10. For the words of this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 1 Corinthians 15:55; Ephesians 5:14, etc. [source]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
PoBetter redeemed. Comp. Galatians 4:5; Ephesians 5:16; Colossians 4:5. In lxx once, Daniel 2:8. See on Colossians 4:5. [source]
First aorist active of the compound verb εχαγοραζω exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω agorazō (1 Corinthians 6:20; 1 Corinthians 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324). See also Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law “Out from (εκ ek repeated) under (υπο hupo in Galatians 3:10) the curse of the law.” [source]
Lit., being reproved. Rev., when they are reproved. Reproved is to be taken in the same literal sense as in Ephesians 5:11, and not metaphorically in the sense of being demonstrated by light, or brought to light, which is almost synonymous with are made manifest. [source]
Compare Ephesians 5:16, and Daniel 2:8, Sept. The word is used in the New Testament only by Paul, Galatians 3:13; Galatians 4:5; Ephesians 5:16. The compounded preposition ἐξ has the meaning out of; as Galatians 3:13, “Christ redeemed us out of the curse,” etc., and out and out, fully. So here and Ephesians 5:16, buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty. [source]
Compare Ephesians 5:15, as wise. [source]
See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5, Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. [source]
We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Ephesians 5:16. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
See on Mark 13:35, and comp. Ephesians 5:14. [source]
Whether we are alive or dead at Christ's appearing. Comp. Romans 14:9. Καθεύδειν in N.T. always literally of sleep, except here, and possibly Ephesians 5:14. In Mark 5:39; Luke 8:52, it is contrasted with death. In lxx in the sense of death, Psalm 87:5; Daniel 12:2; 2 Samuel 7:12. [source]
Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. [source]
See note on Philemon 4:8. Repeated in 1 Timothy 3:11; Titus 2:2. Not double-tongued (μη διλογους mē dilogous). Rare word (δισ λεγω disδιλογεω legō) saying same thing twice. Xenophon has διλογια dilogeō and διγλωσσος dilogia In Pollux, but lxx has μη οινωι πολλωι προσεχοντας diglōssos (double-tongued, Latin bilinguis). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan‘s Parson “Mark. Two-Tongues.” Not given to much wine “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
“Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος mē aischrokerdeis). Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
Old word from κερδος aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
Every design and attempt against him and his work. Πονηρός evilcannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι tobe needy, and πονεῖν totoil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evilday, Ephesians 5:16; Ephesians 6:13; ἕλκος πονηρὸν agrievous sore, Revelation 16:2. [source]
See note on James 5:3 and 1 Timothy 4:1. Grievous (χαλεποι chalepoi). Hard. See Ephesians 5:16. Shall come Future middle of ενιστημι enistēmi (intransitive use), old verb, to stand on or be at hand, as in 2 Thessalonians 2:2. [source]
Hard. See Ephesians 5:16. [source]
First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. [source]
Second aorist (ingressive) active imperative of επιστημι ephistēmi (intransitive use), “take a stand,” “stand upon it or up to it,” “carry on,” “stick to it.” The Vulgate has “insta.” The two adverbs are like a proverb or a play (pun) on the word καιρος kairos There are all sorts of seasons Reprove (ελεγχον elegxon). First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. Rebuke First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” [source]
Present active imperative, keep on learning how. To maintain See Titus 3:8. For necessary uses (εις αναγκαιας χρειας eis anagkaias chreias). “For necessary wants.” No idlers wanted. See 1 Thessalonians 4:12; 2 Thessalonians 3:10. -DIVIDER- Unfruitful (ακαρποι akarpoi). See note on 1 Corinthians 14:14; Ephesians 5:11. [source]
See Titus 3:8. For necessary uses (εις αναγκαιας χρειας eis anagkaias chreias). “For necessary wants.” No idlers wanted. See 1 Thessalonians 4:12; 2 Thessalonians 3:10. -DIVIDER- Unfruitful (ακαρποι akarpoi). See note on 1 Corinthians 14:14; Ephesians 5:11. [source]
Lit. not in accusation of profligacy. For κατηγορία see on 1 Timothy 5:19. Ἁσωτία , lit. unsavingness; hence, dissoluteness, profligacy. Comp. Luke 15:13, of the prodigal son, who lived unsavingly ( ἀσώτως ). Only here, Ephesians 5:18, and 1 Peter 4:4(note). [source]
Only here in Pastorals. In Paul, 1 Corinthians 14:14; Ephesians 5:11. Not only in supplying the needs, but in cultivating Christian graces in themselves by acts of Christian service. [source]
As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
From ἀ , not, and σώζω , to same. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness profligacy. In Luke 15:13, the kindred adverb ἀσώτως , is used. The prodigal is described as scattering his substance, to which is added, living wastefully ( ζῶν ἀσώτως )Compare Ephesians 5:18; Titus 1:6. [source]
The commandment of love. Compare John 13:34. This commandment is fulfilled in walking as Christ walked. Compare Ephesians 5:1, Ephesians 5:2. [source]
More correctly, as Rev., imitate. Elsewhere only 2 Thessalonians 3:7, 2 Thessalonians 3:9; Hebrews 13:7. The kindred word μιμητής imitatoruniformly rendered follower in A.V., occurs 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1. Hence our word mimic; also pantomime. Μῖμος means both an actor and a kind of prose drama, intended as a familiar representation of life and character, and without any distinct plot. [source]
This compound verb is not of frequent occurrence in the New Testament. It is found only in Ephesians 5:11, Philemon 4:14, and here. On the kindred noun συγκοινωνὸς companionsee on Revelation 1:9. [source]
Second aorist (urgency) active imperative See also the call of Abram (Genesis 12:1). the rescue of Lot (Genesis 19:12.). In the N.T. see Mark 13:4; 2 Corinthians 6:14; Ephesians 5:11; 1 Timothy 5:11. ινα μη Hosea laos is vocative with the form of the nominative. [source]
Periphrastic imperative with present middle of γινομαι ginomai (keep on becoming) and present active participle of γρηγορεω grēgoreō (late present from perfect εγρηγορα egrēgora and that from εγειρω egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. [source]