Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Ephesians: Chapter 5]. [Table of Contents] [Previous] [Next] 5:1 {Imitators of God} (\mim•tai tou theou\). This old word from \mimeomai\ Paul boldly uses. If we are to be like God, we must imitate him. 5:2 {An offering and a sacrifice to God} (\prosphoran kai thusian t•i the•i\). Accusative in apposition with \heauton\ (himself). Christ's death was an offering to God "in our behalf" (\huper h•m•n\) not an offering to the devil (Anselm), a ransom (\lutron\) as Christ himself said (Mt 20:28), Christ's own view of his atoning death. {For an odour of a sweet smell} (\eis osm•n eu•dias\). Same words in Php 4:18 from Le 4:31 (of the expiatory offering). Paul often presents Christ's death as a propitiation (Ro 3:25) as in 1Jo 2:2. 5:3 {Or covetousness} (\• pleonexia\). In bad company surely. Debasing like sensuality. {As becometh saints} (\kath•s prepei hagiois\). It is "unbecoming" for a saint to be sensual or covetous. 5:4 {Filthiness} (\aischrot•s\). Old word from \aischros\ (base), here alone in N.T. {Foolish talking} (\m•rologia\). Late word from \m•rologos\ (\m•ros, logos\), only here in N.T. {Jesting} (\eutrapelia\). Old word from \eutrapelos\ (\eu, trep•\, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are \hapax legomena\ in the N.T. {Which are not befitting} (\ha ouk an•ken\). Same idiom (imperfect with word of propriety about the present) in Col 3:18. Late MSS. read \ta ouk an•konta\ like \ta m• kath•konta\ in Ro 1:28. 5:5 {Ye know of a surety} (\iste gin•skontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \gin•skontes\ added? Probably, "ye know recognizing by your own experience." {No} (\p•s--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonekt•s, http://www.ccel.org/r/robertson_at/wordpictures/htm/EPH5.RWP.html (1 of 7) [28/08/2004 09:23:28 a.m.] Word Pictures in the New Testament (Ephesians: Chapter 5)
Word Pictures in the NT [Ephesians: Chapter 5]. pleon ech•\). Old word, in N.T. only here and 1Co 5:10f.; 6:10. {Which is} (\ho estin\). So Aleph B. A D K L have \hos\ (who), but \ho\ is right. See Col 3:14 for this use of \ho\ (which thing is). On \eid•lolatr•s\ (idolater) see 1Co 5:10f. {In the Kingdom of Christ and God} (\en t•i basilei•i tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. 5:6 {With empty words} (\kenois logois\). Instrumental case. Probably Paul has in mind the same Gnostic praters as in Col 2:4f. See 2:2. 5:7 {Partakers with them} (\sunmetochoi aut•n\). Late double compound, only here in N.T., joint (\sun\) shares with (\metochoi\) them (\aut•n\). These Gnostics. 5:8 {But now light} (\nun de ph•s\). Jesus called his disciples the light of the world (Mt 5:14). 5:9 {The fruit of light} (\ho karpos tou ph•tos\). Two metaphors (fruit, light) combined. See Ga 5:22 for "the fruit of the Spirit." The late MSS. have "spirit" here in place of "light." {Goodness} (\agathosun•i\). Late and rare word from \agathos\. See 2Th 1:11; Ga 5:22. 5:10 {Proving} (\dokimazontes\). Testing and so proving. 5:11 {Have no fellowship with} (\m• sunkoin•neite\). No partnership with, present imperative with \m•\. Followed by associative instrumental case \ergois\ (works). {Unfruitful} (\akarpois\). Same metaphor of verse 9 applied to darkness (\skotos\). {Reprove} (\elegchete\). Convict by turning the light on the darkness. 5:12 {In secret} (\kruph•i\). Old adverb, only here in N.T. Sin loves the dark. {Even to speak of} (\kai legein\). And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful (\aischron\, like 1Co 11:6). 5:13 {Are made manifest by the light} (\hupo tou ph•tos http://www.ccel.org/r/robertson_at/wordpictures/htm/EPH5.RWP.html (2 of 7) [28/08/2004 09:23:28 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Ephesians: Chapter 5].<br />
[Table of Contents]<br />
[Previous] [Next]<br />
5:1 {Imitators of God} (\mim•tai tou <strong>the</strong>ou\). This old word from<br />
\mimeomai\ Paul boldly uses. If we are to be like God, we must<br />
imitate him.<br />
5:2 {An offer<strong>in</strong>g and a sacrifice to God} (\prosphoran kai thusian<br />
t•i <strong>the</strong>•i\). Accusative <strong>in</strong> apposition with \heauton\ (himself).<br />
Christ's death was an offer<strong>in</strong>g to God "<strong>in</strong> our behalf" (\huper<br />
h•m•n\) not an offer<strong>in</strong>g to <strong>the</strong> devil (Anselm), a ransom<br />
(\lutron\) as Christ himself said (Mt 20:28), Christ's own view<br />
of his aton<strong>in</strong>g death. {For an odour of a sweet smell} (\eis osm•n<br />
eu•dias\). Same words <strong>in</strong> Php 4:18 from Le 4:31 (of <strong>the</strong><br />
expiatory offer<strong>in</strong>g). Paul often presents Christ's death as a<br />
propitiation (Ro 3:25) as <strong>in</strong> 1Jo 2:2.<br />
5:3 {Or covetousness} (\• pleonexia\). In bad company surely.<br />
Debas<strong>in</strong>g like sensuality. {As becometh sa<strong>in</strong>ts} (\kath•s prepei<br />
hagiois\). It is "unbecom<strong>in</strong>g" for a sa<strong>in</strong>t to be sensual or<br />
covetous.<br />
5:4 {Filth<strong>in</strong>ess} (\aischrot•s\). Old word from \aischros\ (base),<br />
here alone <strong>in</strong> N.T. {Foolish talk<strong>in</strong>g} (\m•rologia\). Late word<br />
from \m•rologos\ (\m•ros, logos\), only here <strong>in</strong> N.T. {Jest<strong>in</strong>g}<br />
(\eutrapelia\). Old word from \eutrapelos\ (\eu, trep•\, to turn)<br />
nimbleness of wit, quickness <strong>in</strong> mak<strong>in</strong>g repartee (so <strong>in</strong> Plato and<br />
Plutarch), but <strong>in</strong> low sense as here ribaldry, scurrility, only<br />
here <strong>in</strong> N.T. All of <strong>the</strong>se disapproved vices are \hapax legomena\<br />
<strong>in</strong> <strong>the</strong> N.T. {Which are not befitt<strong>in</strong>g} (\ha ouk an•ken\). Same<br />
idiom (imperfect with word of propriety about <strong>the</strong> present) <strong>in</strong><br />
Col 3:18. Late MSS. read \ta ouk an•konta\ like \ta m•<br />
kath•konta\ <strong>in</strong> Ro 1:28.<br />
5:5 {Ye know of a surety} (\iste g<strong>in</strong>•skontes\). The correct text<br />
has \iste\, not \este\. It is <strong>the</strong> same form for present<br />
<strong>in</strong>dicative (second person plural) and imperative, probably<br />
<strong>in</strong>dicative here, "ye know." But why \g<strong>in</strong>•skontes\ added?<br />
Probably, "ye know recogniz<strong>in</strong>g by your own experience." {No}<br />
(\p•s--ou\). Common idiom <strong>in</strong> <strong>the</strong> N.T. like <strong>the</strong> Hebrew= _oudeis_<br />
(Robertson, _Grammar_, p. 732). {Covetous man} (\pleonekt•s,<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/EPH5.RWP.html (1 of 7) [28/08/2004 09:23:28 a.m.]<br />
<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> <strong>New</strong> <strong>Testament</strong><br />
(Ephesians: Chapter 5)