Ephesians 2:21

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Ephesians 2:21 in Multiple Translations

Berean Standard Bible BSB

In Him the whole building is fitted together and grows into a holy temple in the Lord.

King James Version KJV

In whom all the building fitly framed together groweth unto an holy temple in the Lord:

American Standard Version ASV

in whom each several building, fitly framed together, groweth into a holy temple in the Lord;

Bible in Basic English BBE

In whom all the building, rightly joined together, comes to be a holy house of God in the Lord;

Free Bible Version FBV

In him the whole building is joined together, growing to form a holy temple for the Lord.

Geneva Bible 1599 GNV

In whom all the building coupled together, groweth vnto an holy Temple in the Lord.

Young's Literal Translation YLT

in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord,

World English Bible WEB

in whom the whole building, fitted together, grows into a holy temple in the Lord;

Noah Webster Bible WBS

In whom all the building fitly framed together, groweth to a holy temple in the Lord:

Douay-Rheims 1899 DRV

In whom all the building, being framed together, groweth up into an holy temple in the Lord.

Translation for Translators T4T

just like a builder might join together all the parts of a building to make it a temple that people will dedicate to the Lord [MET], Christ is continually causing all of you who have a relationship with him to be united, in order that you will become one holy group.

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Berean Amplified Bible — Ephesians 2:21

BAB

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Ephesians 2:21 Interlinear (Deep Study)

BIB

GRK εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω

εν en G1722 in/on/among Prep

ω hos, hē G3739 which Rel-DSM

πασα pas G3956 all Adj-NSF

οικοδομη oikodomē G3619 building Noun-NSF

συναρμολογουμενη sunarmologeō G4883 to join Verb-PPP-NSF

αυξει auxanō G837 to grow Verb-PAI-3S

εις eis G1519 toward Prep

ναον naos G3485 temple Noun-ASM

αγιον hagios G40 holy Adj-ASM

εν en G1722 in/on/among Prep

κυριω kurios G2962 lord: God Noun-DSM

Greek Word Study

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Greek Word Reference — Ephesians 2:21

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ω hos, hē G3739 "which" Rel-DSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

πασα pas G3956 "all" Adj-NSF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

οικοδομη oikodomē G3619 "building" Noun-NSF

The Greek word for building or construction, used figuratively to mean spiritual growth or confirmation, as seen in Romans 14:19 and 1 Corinthians 14:26. It refers to the act of building up or edifying others. This concept is key to Christian community.

Definition: οἰκοδομή, -ῆς, ἡ (οἶκος, + δέμω, to build), [in LXX: 1Ch.29:1 A (בִּירָה), Eze.17:17 40:2 (בָּנָה, מִבְנֶה), Sir.22:16 40:19, al. ;] = cl. οἰκοδομία (which see), -δόμησις (Thuc., Plat.), __1. the act of building; in NT always metaphorically, building up, edifying: Rom.14:19 15:2, 1Co.14:26, 2Co.10:8 13:10, Eph.4:29; with genitive obj., 1Co.14:12, 2Co.12:19, Eph.4:12, 16; λαλεῖν, λαβεῖν, οἰ., 1Co.14:3. __2. = οἰκοδόμημα, a building: Mat.24:1, Mrk.13:1-2; metaphorically, 1Co.3:9, 2Co.5:1, Eph.2:21.† (AS)

Usage: Occurs in 18 NT verses. KJV: building, edify(-ication, -ing) See also: 1 Corinthians 3:9; Ephesians 2:21; Romans 14:19.

συναρμολογουμενη sunarmologeō G4883 "to join" Verb-PPP-NSF

This word means to join things together, like fitting parts of a building or body together. It's used in Ephesians 2:21 and 4:16 to describe the unity of believers. It's about being compactly organized.

Definition: συν-αρμολογέω, -ῶ (ἁρμός, λέγω), = cl. συναρμόζω, to fit or frame together: of the parts of a building, Eph.2:21; of the members of the body, Eph.4:16 (Eccl.).† (AS)

Usage: Occurs in 2 NT verses. KJV: be fitly framed (joined) together See also: Ephesians 2:21; Ephesians 4:16.

αυξει auxanō G837 "to grow" Verb-PAI-3S

To grow means to get bigger or increase, like a plant growing in Matthew 13:32 or a person's faith growing in 2 Corinthians 10:15.

Definition: αὐξάνω (and the earlier form αὔξω, Eph.2:21, Col.2:19; MM, see word), [in LXX chiefly for פָּרָה ;] __1. trans., to make to grow: 1Co.3:6-7, 2Co.9:10. Pass., to grow, increase, become greater: Mat.13:32, Mrk.4:8, 2Co.10:15, Col.1:6; τῇ ἐπιγνώσει τ. θεοῦ, Col.1:10; εἰς σωτηρίαν, 1Pe.2:2. __2. In later Gk. (but nowhere in LXX), intrans., to grow, increase: of plants, Mat.6:28, Luk.12:27 13:19; of infants, Luk.1:80 2:40; of a multitude, Act.7:17; of the increase of the Gospel: ὁ λόγος ηὔξανε, Act.6:7 12:24 19:20; of Christ as a leader, Jhn.3:30; of Christian character: εἰς Χριοτόν, Eph.4:15; εἰς ναόν, Eph.2:21; ἐν χάριτι, 2Pe.3:18; τὴν αὔξησιν τ. θεσῦ, Col.2:19 (cf. συν, ὑπερ-αυξάνω).† (AS)

Usage: Occurs in 23 NT verses. KJV: grow (up), (give the) increase See also: 1 Corinthians 3:6; Colossians 1:10; 1 Peter 2:2.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ναον naos G3485 "temple" Noun-ASM

A temple refers to a sacred place of worship, like the one in Jerusalem. In the New Testament, it can also mean the innermost part of the temple. The term is used in Acts 17:24 and Acts 19:24.

Definition: ναός, -οῦ, ὁ (Att.. νεώς; ναίω, to inhabit), [in LXX (νεώς, 2Ma.6:2, al.) chiefly for הֵיכָל ;] __1. a temple (Hom., Find., al.). __2. The inmost part of a temple, the shrine (Hat., Xen., al.); in NT, __(a) generally: pl., Act.17:24; of silver models of a heathen shrine, Act.19:24; __(b) of the temple building proper, or sanctuary, at Jerusalem, as distinct from τ. ἱερόν (which see), the whole temple enclosure: Mat.23:16-17, 35 27:5, 40, Mrk.14:58 15:29 Jhn.2:19-20, Rev.11:2; (τοῦ) θεοῦ, Mat.26:61 27:51, Mrk.15:38, Luk.1:9, 21-22 23:45, 1Co.3:17, 2Co.6:16, 2Th.2:4, Rev.11:1; of the temple in the Apocal. visions, Rev.3:12 7:15 11:19 14:15, 17 15:5-6, 8 16:1, 17 21:22 a. Metaphorical, of Christians, 1Co.3:16 6:19, 2Co.6:16, Eph.2:21; of Christ's body, Jhn.2:21 (cf. Jhn.2:19); ὁ θεὸς ν. αὐτῆς ἐστιν, Rev.21:22 b.† SYN.: ἱερόν (AS)

Usage: Occurs in 40 NT verses. KJV: shrine, temple See also: 1 Corinthians 3:16; Matthew 23:17; Revelation 3:12.

αγιον hagios G40 "holy" Adj-ASM

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

εν en G1722 "in/on/among" Prep

κυριω kurios G2962 "lord: God" Noun-DSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

Study Notes — Ephesians 2:21

Show Verse Quote Highlights

Context
Cross References
Ephesians 2:21 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 2:21
Jamieson-Fausset-Brown on Ephesians 2:21
Matthew Poole's Commentary on Ephesians 2:21
Trapp's Commentary on Ephesians 2:21
Ellicott's Commentary on Ephesians 2:21
Adam Clarke's Commentary on Ephesians 2:21
Cambridge Bible on Ephesians 2:21
Barnes' Notes on Ephesians 2:21
Whedon's Commentary on Ephesians 2:21
Sermons on Ephesians 2:21

Context — Christ Our Cornerstone

19Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, 20built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.

21In Him the whole building is fitted together and grows into a holy temple in the Lord.

22And in Him you too are being built together into a dwelling place for God in His Spirit.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 3:16–17	Do you not know that you yourselves are God’s temple, and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and you are that temple.
2	1 Corinthians 3:9	For we are God’s fellow workers; you are God’s field, God’s building.
3	2 Corinthians 6:16	What agreement can exist between the temple of God and idols? For we are the temple of the living God. As God has said: “I will dwell with them and walk among them, and I will be their God, and they will be My people.”
4	Ephesians 4:13–16	until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ. Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.
5	Hebrews 3:3–4	For Jesus has been counted worthy of greater glory than Moses, just as the builder of a house has greater honor than the house itself. And every house is built by someone, but God is the builder of everything.
6	1 Kings 6:7	The temple was constructed using finished stones cut at the quarry, so that no hammer or chisel or any other iron tool was heard in the temple while it was being built.
7	Exodus 26:1–37	“You are to construct the tabernacle itself with ten curtains of finely spun linen, each with blue, purple, and scarlet yarn, and cherubim skillfully worked into them. Each curtain shall be twenty-eight cubits long and four cubits wide —all curtains the same size. Five of the curtains are to be joined together, and the other five joined as well. Make loops of blue material on the edge of the end curtain in the first set, and do the same for the end curtain in the second set. Make fifty loops on one curtain and fifty loops on the end curtain of the second set, so that the loops line up opposite one another. Make fifty gold clasps as well, and join the curtains together with the clasps, so that the tabernacle will be a unit. You are to make curtains of goat hair for the tent over the tabernacle—eleven curtains in all. Each of the eleven curtains is to be the same size—thirty cubits long and four cubits wide. Join five of the curtains into one set and the other six into another. Then fold the sixth curtain over double at the front of the tent. Make fifty loops along the edge of the end curtain in the first set, and fifty loops along the edge of the corresponding curtain in the second set. Make fifty bronze clasps and put them through the loops to join the tent together as a unit. As for the overlap that remains of the tent curtains, the half curtain that is left over shall hang down over the back of the tabernacle. And the tent curtains will be a cubit longer on either side, and the excess will hang over the sides of the tabernacle to cover it. Also make a covering for the tent out of ram skins dyed red, and over that a covering of fine leather. You are to construct upright frames of acacia wood for the tabernacle. Each frame is to be ten cubits long and a cubit and a half wide. Two tenons must be connected to each other for each frame. Make all the frames of the tabernacle in this way. Construct twenty frames for the south side of the tabernacle, with forty silver bases under the twenty frames—two bases for each frame, one under each tenon. For the second side of the tabernacle, the north side, make twenty frames and forty silver bases—two bases under each frame. Make six frames for the rear of the tabernacle, the west side, and two frames for the two back corners of the tabernacle, coupled together from bottom to top and fitted into a single ring. These will serve as the two corners. So there are to be eight frames and sixteen silver bases—two under each frame. You are also to make five crossbars of acacia wood for the frames on one side of the tabernacle, five for those on the other side, and five for those on the rear side of the tabernacle, to the west. The central crossbar in the middle of the frames shall extend from one end to the other. Overlay the frames with gold and make gold rings to hold the crossbars. Also overlay the crossbars with gold. So you are to set up the tabernacle according to the pattern shown you on the mountain. Make a veil of blue, purple, and scarlet yarn, and finely spun linen, with cherubim skillfully worked into it. Hang it with gold hooks on four posts of acacia wood, overlaid with gold and standing on four silver bases. And hang the veil from the clasps and place the ark of the Testimony behind the veil. So the veil will separate the Holy Place from the Most Holy Place. Put the mercy seat on the ark of the Testimony in the Most Holy Place. And place the table outside the veil on the north side of the tabernacle, and put the lampstand opposite the table, on the south side. For the entrance to the tent, you are to make a curtain embroidered with blue, purple, and scarlet yarn, and finely spun linen. Make five posts of acacia wood for the curtain, overlay them with gold hooks, and cast five bronze bases for them.
8	Ezekiel 42:12	And corresponding to the doors of the chambers that were facing south, there was a door in front of the walkway that was parallel to the wall extending eastward.
9	Psalms 93:5	Your testimonies are fully confirmed; holiness adorns Your house, O LORD, for all the days to come.
10	Ezekiel 40:1–42	In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month—in the fourteenth year after Jerusalem had been struck down—on that very day the hand of the LORD was upon me, and He took me there. In visions of God He took me to the land of Israel and set me on a very high mountain, on whose southern slope was a structure that resembled a city. So He took me there, and I saw a man whose appearance was like bronze. He was standing in the gateway with a linen cord and a measuring rod in his hand. “Son of man,” he said to me, “look with your eyes, hear with your ears, and pay attention to everything I am going to show you, for that is why you have been brought here. Report to the house of Israel everything you see.” And I saw a wall surrounding the temple area. Now the length of the measuring rod in the man’s hand was six long cubits (each measuring a cubit and a handbreadth), and he measured the wall to be one rod thick and one rod high. Then he came to the gate facing east and climbed its steps. He measured the threshold of the gate to be one rod deep. Each gate chamber was one rod long and one rod wide, and there were five cubits between the gate chambers. The inner threshold of the gate by the portico facing inward was one rod deep. Then he measured the portico of the gateway inside; it was eight cubits deep, and its jambs were two cubits thick. And the portico of the gateway faced the temple. There were three gate chambers on each side of the east gate, each with the same measurements, and the gateposts on either side also had the same measurements. And he measured the width of the gateway entrance to be ten cubits, and its length was thirteen cubits. In front of each gate chamber was a wall one cubit high, and the gate chambers were six cubits square. Then he measured the gateway from the roof of one gate chamber to the roof of the opposite one; the distance was twenty-five cubits from doorway to doorway. Next he measured the gateposts to be sixty cubits high. The gateway extended around to the gatepost of the courtyard. And the distance from the entrance of the gateway to the far end of its inner portico was fifty cubits. The gate chambers and their side pillars had beveled windows all around the inside of the gateway. The porticos also had windows all around on the inside. Each side pillar was decorated with palm trees. Then he brought me into the outer court, and there were chambers and a pavement laid out all around the court. Thirty chambers faced the pavement, which flanked the gateways and corresponded to the length of the gates; this was the lower pavement. Then he measured the distance from the front of the lower gateway to the outside of the inner court; it was a hundred cubits on the east side as well as on the north. He also measured the length and width of the gateway of the outer court facing north. Its three gate chambers on each side, its side pillars, and its portico all had the same measurements as the first gate: fifty cubits long and twenty-five cubits wide. Its windows, portico, and palm trees had the same measurements as those of the gate facing east. Seven steps led up to it, with its portico opposite them. There was a gate to the inner court facing the north gate, just as there was on the east. He measured the distance from gateway to gateway to be a hundred cubits. Then he led me to the south side, and I saw a gateway facing south. He measured its side pillars and portico, and they had the same measurements as the others. Both the gateway and its portico had windows all around, like the other windows. It was fifty cubits long and twenty-five cubits wide. Seven steps led up to it, and its portico was opposite them; it had palm trees on its side pillars, one on each side. The inner court also had a gate facing south, and he measured the distance from gateway to gateway toward the south to be a hundred cubits. Next he brought me into the inner court through the south gate, and he measured the south gate; it had the same measurements as the others. Its gate chambers, side pillars, and portico had the same measurements as the others. Both the gateway and its portico had windows all around; it was fifty cubits long and twenty-five cubits wide. (The porticoes around the inner court were twenty-five cubits long and five cubits deep. ) Its portico faced the outer court, and its side pillars were decorated with palm trees. Eight steps led up to it. And he brought me to the inner court on the east side, and he measured the gateway; it had the same measurements as the others. Its gate chambers, side pillars, and portico had the same measurements as the others. Both the gateway and its portico had windows all around. It was fifty cubits long and twenty-five cubits wide. Its portico faced the outer court, and its side pillars were decorated with palm trees on each side. Eight steps led up to it. Then he brought me to the north gate and measured it. It had the same measurements as the others, as did its gate chambers, side pillars, and portico. It also had windows all around. It was fifty cubits long and twenty-five cubits wide. Its portico faced the outer court, and its side pillars were decorated with palm trees on each side. Eight steps led up to it. There was a chamber with a doorway by the portico in each of the inner gateways. There the burnt offering was to be washed. Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered. Outside, as one goes up to the entrance of the north gateway, there were two tables on one side and two more tables on the other side of the gate’s portico. So there were four tables inside the gateway and four outside—eight tables in all—on which the sacrifices were to be slaughtered. There were also four tables of dressed stone for the burnt offering, each a cubit and a half long, a cubit and a half wide, and a cubit high. On these were placed the utensils used to slaughter the burnt offerings and the other sacrifices.

Ephesians 2:21 Summary

[This verse means that Jesus is the one who brings all believers together, like a building with many parts, and helps us grow into a special place where God can live. As it says in 1 Corinthians 6:19, our bodies are temples of the Holy Spirit, and this verse reminds us that we are part of something much bigger than ourselves. We are being built together into a dwelling place for God, and this is a beautiful and amazing thing, as described in Ephesians 2:22. As we grow in faith, we can trust that Jesus is fitting us together with other believers into a holy temple, where God can live and work among us.]

Frequently Asked Questions

What does it mean for the whole building to be fitted together in Jesus Christ?

This means that Jesus is the unifying force behind the community of believers, holding us together as we grow in faith, as seen in Ephesians 4:16 where it says that the whole body is fitted and held together by every supporting ligament.

How can we, as believers, be part of a holy temple in the Lord?

As believers, we are part of the spiritual temple of God, with Jesus as the cornerstone, and we are being built together into a dwelling place for God, as described in 1 Corinthians 3:16-17 and Ephesians 2:22.

What role do the apostles and prophets play in the foundation of the building?

The apostles and prophets are the foundation of the building, with Jesus as the cornerstone, providing a solid base for the community of believers to grow and thrive, as mentioned in Ephesians 2:20.

How does this verse relate to our personal growth as believers?

As we grow in faith, we are being built together into a dwelling place for God, and this verse encourages us to focus on our unity in Jesus Christ, as seen in Ephesians 4:13, where we are called to attain to the unity of the faith.

Reflection Questions

What does it mean for me to be part of a holy temple in the Lord, and how can I live out this reality in my daily life?
How can I contribute to the growth and unity of the body of Christ, and what role do I play in the building of the temple?
What are some ways that I can practically demonstrate my connection to the foundation of the apostles and prophets, and to Jesus as the cornerstone?
How can I cultivate a deeper sense of unity with other believers, and what are some obstacles that might hinder this unity?
What are some ways that I can allow Jesus to be the unifying force in my life, and to fit me together with other believers into a holy temple?

Gill's Exposition on Ephesians 2:21

In whom all the building fitly framed together,.... This building is to be understood of all the saints, and people of God; of the whole universal church, which is God's building; and is a building

Jamieson-Fausset-Brown on Ephesians 2:21

In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom - as holding together the whole. All the (so A C; but B Delta G 'Aleph (') omit the: 'every') building - structure.

Matthew Poole's Commentary on Ephesians 2:21

In whom; or upon whom, viz. Christ the foundation. All the building; whatsoever is built on Christ the foundation, and so all particular believers, as the several parts of the building. Fitly framed together; joined and united both to Christ the foundation by faith, and to each other by love. Groweth; either: 1. Ariseth; the building goeth on till it comes to be a temple. Or: 2. It notes the stones or materials of the house to be living ones, receiving life from Christ, . Growth supposeth life. The verb is in the present tense, to signify that the builders are still at work, and this temple not yet finished. Unto an holy temple; in allusion to the temple at Jerusalem; whereas the holy of holies was a type of heaven, so the temple itself was a type of the church, both as it was the place of God’ s presence, and of his worship. In the Lord: either this must be joined to groweth, and then it is a pleonasm, the antecedent being here repeated, though the relative had been expressed, and it implies the growth of believers (the materials of this spiritual building) to be from Christ; or it may be joined with holy, and then it signifies that they have their holiness from Christ; or it may be read, holy to the Lord, and then it expresses the nature of this temple, that it is undefiled, consecrated to the Lord, and meet for him.

Trapp's Commentary on Ephesians 2:21

21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: Ver. 21. Fitly framed together] Or, perfectly joined together by the cement of the Holy Spirit, working in the saints faith in Christ and love one toward another, which the apostle calleth the bond of perfection.

Ellicott's Commentary on Ephesians 2:21

(21) In whom all the building fitly framed together groweth unto an holy temple in the Lord.—There is some difficulty about the rendering-”all the building.” Generally the best MSS. omit the article in the original. But the sense seems to demand the rendering of the text, unless, indeed, we adopt the only other possible rendering, “in whom every act of building”—that is, every addition to the building—“is bonded to the rest, and grows,” &c. The clause agrees substantially, and almost verbally with Ephesians 4:16—“From whom the whole body, fitly joined (framed) together and compacted . . . maketh increase of the body unto the edifying (building up) of itself.” In this latter passage the leading idea is of the close union of the body to the head, to which, indeed, the metaphor more properly applies than to the relation of the building to the corner-stone. For we note that St. Paul, apparently finding this relation too slight to express the full truth of the unity of the Church with Christ, first speaks of the whole building as compacted together in the corner-stone, and growing—that is, being gradually built up—in that closely compacted union; and next, calls the temple so built up a “temple holy in the Lord” (i.e., the Lord Jesus Christ), deriving, therefore, all its sacredness as a temple from a pervading unity with Him. The corner-stone is only a part, though a dominant part, of the building. Christ not only “keeps all together, whether you speak of roof, or wall, or any other part whatsoever” (Chrys.), but by contact with Himself makes the building to be a temple.

Adam Clarke's Commentary on Ephesians 2:21

Verse 21. In whom] By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, συναρμολογουμενη, properly jointed and connected together, groweth unto a holy temple-is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment.

Cambridge Bible on Ephesians 2:21

21. in whom] In close and vital connexion with Whom. See last note.all the building] R. V., “each several building;” as if the great Temple were viewed for the moment in its multiplicity of porches, courts, and towers; each connected with the great bond of the substructure, in and on which the whole architecture was rising.—An interesting grammatical question arises over the reading here and this rendering, and will occur again Ephesians 3:15 :—does the Greek phrase, in the best attested reading, demand the rendering of the R. V. as against that of the A. V.? We incline to the reply that it does not. The law of the definite article (the absence of which here occasions the question) is undoubtedly somewhat less exact in the Greek of the Scriptures than in that of the classics. And this leaves us free to use (with caution) the context to decide problems which in the classics would be decided by pure grammar. Such a case we take this to be; and the question to ask is, does the context favour the imagery of detail or that of total? Surely the latter. The idea points to one great building, getting completed within itself, rising to its ideal. We retain accordingly the A. V. See further, next note.fitly framed together] One word, a present participle, in the Greek. The same occurs below, Ephesians 4:16 (“fitly joined together”), and nowhere else in N. T. The idea is not of a completed but of a progressive work, a “framing together” of the structure ever more closely and firmly. The building shrinks into greater solidity, binds itself into more intense coherence, as it grows. The spiritual union of the saints needs but to be more believed and realized to tell more on their actual closeness of connexion.—The idea conveyed by this word, which is of course in the singular number, is (see last note) far rather that of one great building growing in internal solidity than of many buildings growing in contact.groweth] with the perpetual addition of new “living stones” (1 Peter 2:5) and the resulting new connexions. Observe two distinct ideas in harmony; growth in compactness, growth in extension.unto a holy temple] R. V., margin, “into an holy sanctuary.” The Greek (nâos) is not the temple-area with its courts and porches (hiëron), but the temple-house; the place of the Presence.—The phrase, “unto,” “into,” suggests (like that in the next verse) a sanctuary not yet complete and ready for the Presence. The true Church, indeed, is already (1 Corinthians 3:16; 2 Corinthians 6:16; and cp. 1 Corinthians 6:19 of its individual members) “the sanctuary of the living God.” But it is this as a still imperfect thing, and still imperfectly; the absolute and final in the matter is yet to come; and this will so transcend the partial and actual that it is spoken of as if the Indwelling were not yet.

Barnes' Notes on Ephesians 2:21

In whom - That is, “by” whom, or “upon” whom. It was in connection with him, or by being reared on him as a foundation. All the building - The whole church of Christ.

Whedon's Commentary on Ephesians 2:21

21. All the building—The four walls, fastened by the corner stone, as different races are firmly bound into the Church by one common Christ. Fitly framed together—Adjusted and united by one common gospel of peace.

Sermons on Ephesians 2:21

	Sermon	Description
	(1 Peter - Part 6): rejoice...though now...ye Are in Heaviness by A.W. Tozer	In this sermon, the speaker discusses the four aspects of life that will be transformed when the earth is filled with the knowledge of the Lord. These aspects include the physical
	The Local Church 1 - Part 4 by William MacDonald	This sermon emphasizes the importance of the local church reflecting the spiritual basis and conduct of the universal church. Each church is meant to be autonomous, self-ruling, se
	The Mighty Presence of God - Part 2 (Cd Quality) by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of understanding God's ways and purposes in our lives. He acknowledges that there are things in us that need to be countered a
	The Law of the Spirit by George Warnock	In this sermon, the speaker emphasizes the importance of obedience and timing in the work of God. He compares the precision of science in modern times to the flexibility of God's t
	The Horizon of Divine Purpose - Part 4 by T. Austin-Sparks	In this sermon, the speaker shares an illustration of a bus journey with a fellow passenger who was trying to read a book but was unable to due to the unsettledness of the bus. The
	Pilgrims Problems No. 12 the Great Tribulation by Willie Mullan	In this sermon, the preacher discusses the opening of the fourth seal in the book of Revelation. The fourth seal reveals a pale horse, symbolizing death, and hell follows with it.
	Revival in the Book of Ezra - Part 1 by Roy Hession	In this sermon, the speaker discusses the concept of God's word being a living and active force. He questions why God would warn the people of Nineveh about their impending destruc