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11

The manuscripts that omit "in Ephesus" do not have a blank line. That is actually just a theory at this point with no manuscript evidence as far as I know. The words just run together, as you say. If you want to know what this looks like, you can look at Codex Sinaiticus (4th century) for this. When Sinaiticus was originally copied, it was missing εν εφεσῳ. ...


8

In ancient times a seal or signet was an instrument, often metal or stone, with an engraved pattern or design on it. It would be pressed into a softer material, usually wax or clay leaving an imprint like a stamp. A seal affixed to a document (usually on a scroll) would have to be broken in order to unroll the document and read it. This meant it was in one ...


7

OLD TESTAMENT USAGE: The word "poiema" us used only twice in the New Testament, as you say. But in the Greek translation of the Old Testament, the same word is used several times: 1Sam. 8:8 According to all the works which they have done since the day that I brought them up out of Egypt, even to this day—with which they have forsaken Me and served other ...


6

First I checked that the same phrase appears in both Col 3:16 and Eph 5:19. It does. psalmois, humnois, kai odais pneumatikais I then checked those words out in the lexicons and compared the words they translated in the LXX. psalmois - often for neginah, which means song, or mizmor, also meaning song. Used 92 times in the LXX but mostly in the title ...


6

Paul made a direct word-for-word quote not from Psalm 37:8, but from the Septuagint of Psalm 4:4 - ...ὀργίζεσθε καὶ μὴ ἁμαρτάνετε... In the Hebrew of Psalm 4:4, the verb for "anger" is רָגַז which has the connotation of perturbing, or being perturbed. In the 41 instances that this verb occurs in the Hebrew Bible in various conjugations and tenses, the ...


5

Update: I've left my original two opening paragraphs here (slightly modified for contextual clarity) because I still believe in general they are true when it comes to resolving highly disputed variants in the text. Often the reason they are highly disputed is because the extant textual witness cannot answer which variation is correct in a straightforward ...


5

I believe the Paul is contrasting the similarity of drunkenness with being 'filled with the Spirit' while at the same time contrasting the differences of drunkenness with being 'filled with the Spirit'. For example, the whole context is expressing a thankful, social, warm, loving atmosphere that comes with a 'filling of the Spirit'. This state of spirit has ...


5

In Romans 3:4 Paul does the same kind of verb change. That is, he modifies the meaning of a verb from the Old Testament while quoting every other word verbatim from the Old Testament verses in question. So to use the example of Romans 3:4 we see that Paul is quoting from Psalm 51:4 saying, "...and prevail when you are judged." But the same verse in the ...


5

Likely polyptoton based on the ancient Hebrew prayer Nishmat that ends "shir ushvaha, hallel v'zimra" translated into Koine, in which case it would not necessarily be appropriate to look for a distinct meaning for each term. Attributed variously to the Apostle Peter and to Shimon ben Shatah, I guess depending on which side of the fence you are on, and ...


4

When one sleeps, it actually appears like the person is a corpse. (When I sleep, I snore, but that is different.) When my children were very, very young and sleeping in the crib, I would actually nudge them to ensure they were not dead, because in sleep the resemblance is almost exactly akin to death (except for those who snore like me). When the Bible ...


4

τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως διὰ is a preposition which is, technically, ad "verbal adjective." Participles usually introduce participial phrases which can serve either adverbially or adjectivally ("Running for your life." vs. "Hair of white.") and, as such, can take on a wide variety of meanings. To further widen the range, they can also ...


4

There are four instances of the Present Imperative (Second Person Plural) in the Epistle to the Ephesians where there is ambiguity between the middle and passive voice, because the literal grammatical verb form is identical. (Please click here for more examples in the New Testament.) In the Epistle to the Ephesians, every single one of these four verbs is in ...


4

Marriage isn't 50-50. It's both parties giving 100%. Dr. Emerson Eggerichs addresses the differences in the commands extensively in his book Love and Respect and on his website, most recently in a September 4 blogpost. This verse doesn't mean that women don't have to love and men don't have to be subject to their wives. Paul was giving instructions about ...


3

Household codes were common in Greco-Roman culture, going back to at least Artistotle in his book Politics. In these Greco-Roman household codes, the father has an effectively absolute rule over his household (which includes his wife, children, and slaves), and in comparison to the household codes from the New Testament, they are definitely much harsher in ...


3

The mystery is Christ and our mystical union to him. Hodge pretty much answers the question as simply as possible: Τὸ μυστήριον τοῦτο μεγα ἐστίν, this mystery is great. The word mystery does not refer to the passage in Gen. 2:24, as though the apostle intended to say that that passage had a mystical sense which he had just unfolded by applying it to ...


3

Examining the Text The Greek text gives a fairly clear clue as to what is being referred to (its just one's theology that tends to get in the way of seeing it). There is a textual variant here, but it is not relevant to the discussion. The variant is found in the majority text and will be noted here by asterisks, like so: τῆς. Since the article follows a ...


3

Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· Ephesians 2:8 For by Grace you are saved through faith and this is not of yourselves,God's Gift. (This is what the Greek texts says) It's explicit that the Gift is Faith because the demonstrative pronoun THIS( τοῦτο) refes to the immediate antecedent which is FAITH. Also, ...


3

Charles Hodge, in his commentary on Ephesians gives a very good explanation of the difference in the quotation. Hodge reasons that Paul applies the receiving of gifts in accord with the original idea of a King with plunder. A kind has plunder to give to his kingdom, so he switches the verb while retaining the same image and idea: The divine writers ...


3

All people are descendants of Adam (Acts 17:26). When Adam disobeyed the Lord, he lost access to the tree of life, which would have enabled him to have lived an indefinite mortal life (Gen 3:22-23). This broken access from the presence of the Lord resulted in the eventual physical death of Adam (Gen 5:5). All descendants of Adam therefore live imperfect, ...


3

Another perspective on this issue: why should Paul have counselled "love" in each of the three cases of domestic relationship in Colossians 3:18-20 (wives to husbands, husbands to wives, children to parents)? The question assumes that this disposition -- certainly a norm in modern western nuclear families -- is also the default social configuration in ...


2

The scripture does describe Christ as the head of the church, just as a man is the head of the woman. And the meaning of it all is very much as you have described. For the relationship between husband and wife, the man is the ‘head’ in his leadership or authority in the relationship and as the biological origin. Yes, they are not one biological person ...


2

Note: I have very little understanding of Greek grammar. Please take this answer with a grain of salt. The NET Bible notes on verse 5: By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of ...


2

The assumption in the question is that the Ephesians text does not refer to thought and attitude. For sake of this post, I do not believe that this assumption is correct and is perhaps birthed from to great a focus on the allegory of the text and not enough on the substance. The "armor of God" allegory is used to extend the idea of a battle, though not one ...


2

I would interpret it as follows: "us" and "we" in the whole passage refers to all believers (or specifically Paul and the Ephesians here) - with the exception of the following: v12 "we who were the first to hope in Christ" refers to those early believers (like Paul), of whom it is likely that nearly all were Judean Jews; v13 "you also" refers to the ...


2

τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν Θεοῦ τὸ δῶρον. There is no "it" in the original greek text. The English translators had to put the word "it" as an idiomatic pronoun to make the sentence in English "complete". Idiomatic use of pronoun "it" is very common in English. For example, It is not in my intention to offend you. ...


2

Looking only at verse 32, it is pretty clear that the profound mystery involves Christ and his relationship with the church. However, looking at the broader passage (probably around 5:21-33) demonstrates that Paul is talking about more. This portion of Ephesians is one of the key passages on marriage relationships, and it is here that Paul explains the ...


2

ΤΟΜΥΣΤΗΡΙΟΝΤΟΥΤΟΜΕΓΑΕΣΤΙΝ (P46, ca. 175-225 CE, et al.) "But I am speaking," says [Paul], "of Christ and the Church." (Tertullian, Against Marcion, V-847, ca. 175-222 CE) Paul has referred to the conjunctions within the Pleroma ... when writing of the conjugal union ... thus: "This is a great mystery, but I speak concerning Christ and the ...


2

This is more of a theological question since the text itself doesn't really make this explicit. The English translation you've given is a good rendering of this passage into English. The text is clear that "you have [already] been saved," as it is perfect (completed action), but whether faith was a one-time event or ongoing necessity is not immediately clear ...


2

As mentioned by @Joseph, Paul is quoting Psalm 4: 4Be angry, and do not sin; ponder in your own hearts on your beds, and be silent. ESV When quoting from the Old Testament, New Testament authors assume the context of the quotation is understood or will be examined1, so we need to look at more of Psalm 4 to understand Paul's meaning. The ESV ...



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