15

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 ...


13

Unlike English, Greek is a heavily (or highly) inflected language.1 In English, one could say/write, “One Lord, one faith, one baptism,” and the adjective “one” does not change spelling according to the noun it modifies. Footnotes         1 Chadwick, Ch. 4, p. 35 However, in Greek, the typical adjective will decline2 according to:3 Footnotes         2 To ...


11

All the words for "one" are different declensions of the same word (εἷς, μία, ἕν in the lexicon). It is declined to match the noun it modifies. ἓν - is nominative neuter singular μιᾷ - is dative feminine sigular (in a prepositional phrase) εἷς - is nominative masculine singular μία - is nominative feminine sigular There are sites like the following ...


10

The verse: πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ. When you read this, you can perceive my insight into the mystery of Christ.(ESV) [With reference] to which, reading, you are able to know...(my overly literal rendition) Indeed, ὃ is the object of the preposition. That’s a relative pronoun, here declined ...


9

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 ...


9

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 ...


8

Although Paul does not use the same word for 'abolish' as Jesus in Matthew 5:17, I think it helpful to bear that verse in mind, as Paul did not intend to contradict what Jesus says: 17“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18For truly, I say to you, until heaven and earth ...


7

When Paul wrote to the Christians in Ephesus, the city was second in importance only to Rome. At that time the Greeks and the Romans held a very high opinion of themselves as warriors, athletes and intellectuals. There was a stone image to the goddess Nike in Ephesus - the winged goddess of victory, both in war and in peaceful competition. There were three ...


6

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 ...


6

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 ...


6

The participle translated by the NIV here as 'who' is the Greek word ὅ, which is extraordinarily common and possesses a wide variety of meanings in English. The word is most commonly rendered as 'which' or 'who/whom', and does not by itself indicate whether it's referring to a personal or impersonal subject - we must rely on context for that. So no, this ...


6

And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: [1 Thessalonians 1:6 KJV] The joy with which the followers received the word was joy 'of the Holy Spirit'. Therefore the Holy Spirit himself knows joy. Likewise the Spirit also helpeth our infirmities: for we know not what we should ...


6

Exactly the same question could be asked of other instances where we meet the same idea. Luke 1:17 - And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous--to make ready a people prepared for the Lord." 2 Kings 2:15 - The company of ...


5

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 ...


5

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 ...


5

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 be ...


5

There are two reasons why it is highly unlikely that the datives here are instrumental: 1) The verb αποκαλύπτω takes a direct and indirect object as you say, making a suitable nearby dative likely to be the indirect object. 2) The ἐν πνεύματι which immediately follows the datives is in itself a (prepositional) instrumental. It would be very strange to have ...


5

This is due to the difference between the Critical or Minority Text and the Received Text (also known as the Textus Receptus) in this verse. The Critical Text has φωτος (photos) which means "light," whereas the Received Text and also the Majority or Byzantine Text both have πνευματος (pneumatos) which means "spirit." The NASB is based on the Critical Text ...


5

Apollos 24 Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. 25 He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue, but ...


5

Here's the same issue with the temple: 27 “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built! 28 Yet have regard to the prayer of your servant and to his plea, O LORD my God, listening to the cry and to the prayer that your servant prays before you this day, 29 that ...


4

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 ...


4

Short Answer: We can be fairly certain this is just saying that before Jesus could go back up to heaven, He first had to go down to the earth, which is lower. The variants There are two major textual variants in this verse listed by the UBS4, and they shed some light on what is going on here. 1) A large number of later sources added "first" so that it ...


4

A "correct" interpretation depends in large part on one's assumptions (or presuppositions). A covenant theologian might presuppose the Church (i.e., the "holy Catholic--or universal--and apostolic church" began in Abraham's tent, whereas a theologian of a different stripe might presuppose the Church was yet future, as Christ seems to ...


4

Prolegomena The question assumes Pauline authorship, a point on which scholars are divided.1 It must be noted that I do not take Paul to be the author of Ephesians—I regard this epistle as pseudonymous. This is important for understanding the approach I will present because it begins with the observation that the author of Ephesians modeled this ...


4

The law given to Moses at Sinai was abrogated with the advent of the new covenant. To put it a better way: The entirety of the Mosaic Covenant was fulfilled in Christ. The law of Moses no longer serves as direct and immediate judge over the lives and conduct of God's people. God's children today obey the Law of Christ [Gal 6.2, 1 Cor 9:21]. Jesus, who is ...


4

Clues from the Immediate Context of the Verse Itself In Eph 2:2, this "ruler" (τὸν ἄρχοντα) is clarified as to what he rules over. This clarification comes, as is common with this word, in the form of a genitive case noun.1 However, there is a series of four genitives that follow: "the authority" (τῆς ἐξουσίας) "the air" (τοῦ ἀέρος) "the spirit" (τοῦ ...


4

Ambrosiaster, a 4th century commentator whose identity is somewhat mysterious, was commenting on the Latin version and not the Greek version of the text, but I think his explanation is still relevant: The Holy Spirit rejoices in our salvation not for himself, since he has no lack of blessedness. But if we have disobeyed the Spirit, we have grieved the ...


4

"Every" and not "the whole" is the correct translation here. The phrase in Greek, as you quoted, uses the word πᾶς and not ὅλος (as in ...the whole body shall be full of light - Matthew 6:22). So any exegesis based on an understanding that Paul is referring to a single family and not many families misses the mark, I think. I do not think "fatherhood" is ...


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