Ephesians 5:2

Ephesians 5:2 in Multiple Translations

Berean Standard Bible BSB

and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.

King James Version KJV

And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

American Standard Version ASV

and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.

Bible in Basic English BBE

And be living in love, even as Christ had love for you, and gave himself up for us, an offering to God for a perfume of a sweet smell.

Free Bible Version FBV

Live in love, just as Christ loved you. He gave himself for us, a gift and sacrificial offering to God like a sweet-smelling perfume.

Geneva Bible 1599 GNV

And walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs, to be an offering and a sacrifice of a sweete smellling sauour to God.

Young's Literal Translation YLT

and walk in love, as also the Christ did love us, and did give himself for us, an offering and a sacrifice to God for an odour of a sweet smell,

World English Bible WEB

Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.

Noah Webster Bible WBS

And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor.

Douay-Rheims 1899 DRV

And walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness.

Translation for Translators T4T

Do everything in a way that shows that you love people, just like Christ loved us and willingly died for us. He offered himself to God as a sacrifice that was very pleasing to God, just like Jewish priests offered sweet-smelling animal sacrifices to God [MET].

Plain English Version PEV

Always love other people, just like Jesus Christ loves us. He loved us so much that he took our payback, and he died instead of us. You know how people used to kill animals and burn them, to give them to God, for the good smell to make him happy. Well, just like those animals, Jesus died. When Jesus died, he gave himself to God. Jesus did that because he loved you. So you have to love other people too.

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Berean Amplified Bible — Ephesians 5:2

BAB

Word Study

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Ephesians 5:2 Interlinear (Deep Study)

BIB

GRK και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν ημας και παρεδωκεν εαυτον υπερ ημων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας

και kai G2532 and Conj

περιπατειτε peripateō G4043 to walk Verb-PAM-2P

εν en G1722 in/on/among Prep

αγαπη agapē G26 love Noun-DSF

καθως kathōs G2531 as/just as Adv

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

χριστος Christos G5547 Christ Noun-NSM

ηγαπησεν agapaō G25 to love Verb-AAI-3S

ημας egō G1473 I/we Pron-1AP

και kai G2532 and Conj

παρεδωκεν paradidōmi G3860 to deliver Verb-AAI-3S

εαυτον heautou G1438 themself F-3ASM

υπερ huper G5228 above/for Prep

ημων egō G1473 I/we Pron-1GP

προσφοραν prosphora G4376 offering Noun-ASF

και kai G2532 and Conj

θυσιαν thusia G2378 sacrifice Noun-ASF

τω ho G3588 the/this/who Art-DSM

θεω theos G2316 God Noun-DSM

εις eis G1519 toward Prep

οσμην osmē G3744 aroma Noun-ASF

ευωδιας euōdia G2175 aroma Noun-GSF

Greek Word Study

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Greek Word Reference — Ephesians 5:2

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περιπατειτε peripateō G4043 "to walk" Verb-PAM-2P

This verb means to walk or live in a certain way, like following Jesus. In John 1:36, it describes walking behind Jesus as a disciple. It emphasizes a way of life or behavior.

Definition: περι-πατέω, -ῶ [in LXX chiefly for הָלַךְ pi., hith. ;] to walk: absol., Mat.9:5, Mrk.5:42, Luk.5:23, Jhn.1:36; with pred., γυμνός, Rev.16:15; ἐπάνω Luk.11:44; διά, with genitive, Rev.21:24; ἐν, Mrk.11:27 12:38, Jhn.7:1 11:54, Rev.2:1, al.; ἐν τ. σκοτίᾳ, figuratively, Jhn.8:12 12:35, 1Jn.1:6-7 Jn 2:11; ἐπί, with genitive, Mat.14:26; id. with dative, Mat.14:25, 29; μετά, Jhn.6:66, Rev.3:4; παρά, with accusative, Mat.4:18. Metaphorical, of living, passing one's life, conducting oneself (like ἀναστρέφομαι in Xen., Plut., LXX, π.; M, Pro.11:1-31; Deiss., BS, 194) : ἀκριβῶς, Eph.5:15; ἀτάκτως, 2Th.3:6 3:11; εὐσχημόνως, Rev.13:13, 1Th.4:12; ἀξίως, with genitive, Eph.4:1, Col.1:10, 1Th.2:12; καθώς (ὥς), Eph.4:17 5:8, 15, Php.3:17, 1Th.4:1; οὕτως ὥς, 1Co.7:17; before nom. qual., Php.3:18; with dative, Act.21:21, Rom.13:13, 2Co.12:18, Gal.5:16; before ἐν, Rom.6:4, 2Co.4:2 5:7 10:3, Eph.2:2, 10 4:17 5:2, Col.3:7 4:5, Heb.13:9, 2Jn.4 Jn 6, al.; ἐν Χριστῷ, Col.2:6; κατά, with accusative, Mrk.7:5, Rom.8:4 14:15, 1Co.3:3, 2Co.10:2, 2Jn.6 (cf. ἐν-περιπατέω). (AS)

Usage: Occurs in 90 NT verses. KJV: go, be occupied with, walk (about) See also: 1 Corinthians 3:3; John 5:12; 1 Peter 5:8.

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.

αγαπη agapē G26 "love" Noun-DSF

Unconditional love or affection, like the love God shows to humanity in John 3:16. It's also used to describe love between people, like in John 13:35.

Definition: ἀγάπη, -ης, ἡ [in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία ;] love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, see word, cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ, __1. Of men's love: __(a) to one another, Jhn.13:35; __(b) to God, 1Jn.2:5. __2. Of divine love; __(a) God's love: to men, Rom.5:8; to Christ, Jhn.17:26; __(b) Christ's love to men: Rom.8:35. __3. In pl., love feasts: Ju 12 (DB, iii, 157). SYN.: φιλία. ἀ., signifying properly (see: ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ, which is characteristic of Christianity. It is thusdistinct from φιλία, friendship (Jas.4:4 only), στοργή, natural affection (in NT only in compounds, see: ἄστοργος) and ἔρως, sexual love, which is not used in NT, its place being taken by ἐπιθυμία. (Cf. ἀγαπάω; and see Abbott, Essays, 70f.; DB, vol. i., 555; Cremer, 13, 593; MM, VGT, see word). (AS)

Usage: Occurs in 106 NT verses. KJV: (feast of) charity(-ably), dear, love See also: 1 Corinthians 4:21; 2 Timothy 1:13; 1 Peter 4:8.

καθως kathōs G2531 "as/just as" Adv

As or just as something is, like in Luke 1:2 and John 5:23, showing a comparison or similarity.

Definition: καθώς, (i.e. καθ᾽ ὡς), Hellenistic for καθά, which see, καθάπερ, καθό, καθότι (Mayser, 485; Eutherford, NPhr., 495; Bl., §78, 1), according as, even as, just as, as: Luk.1:2 (see: καθά), 24:39, Jhn.5:23, Act.7:48, 1Co.8:2, Gal.3:6, al.; before οὕτως, Luk.11:30, Jhn.3:14, 2Co.1:5, Col.3:13, 1Jn.2:6, al.; before καί, Jhn.15:9, 1Co.15:49, 1Jn.2:18, al.; οὕτως . . . κ., Luk.24:24; id. with ellipsis of οὕτως, Mat.21:6, Mrk.16:7, Rom.1:13, al.; with other elliptical constructions, Jhn.6:58 17:21, 22 Act.15:8, 1Th.2:13, 1Ti.1:3, 1Jn.3:2, 3 12; καθὼς γέγραπται (Deiss., BS, 249), Mat.26:24, Mrk.9:13, Rom.1:17, al.; introducing subst. clause as object of verb (as in Heb.), Mat.21:6, Mrk.11:6, Luk.5:14, al.; after verbs of speaking, Act.15:14; of proportion and degree, Mrk.4:33, 1Co.12:11, 18 al.; of time (Neh.5:6, 2Ma.1:31), Act.7:17. (AS)

Usage: Occurs in 180 NT verses. KJV: according to, (according, even) as, how, when See also: 1 Corinthians 1:6; Galatians 3:6; 1 Peter 4:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χριστος Christos G5547 "Christ" Noun-NSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

ηγαπησεν agapaō G25 "to love" Verb-AAI-3S

To love means to show esteem and goodwill towards someone, as seen in Matthew 5:43 and John 8:42. This love is not just a feeling, but an action that is demonstrated towards others. It is a key concept in the Bible.

Definition: ἀγαπάω, -ῶ, [in LXX chiefly for אהב ;] to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. __1. Of human affection, to men: τ. πλησίον, Mat.5:43; τ. ἐχθρούς, ib. 44; to Christ, Jhn.8:42; to God, Mat.22:37; with accusative of thing(s), Luk.11:43, Jhn.12:43, Eph.5:25, II Tim 4:8, 10, Heb.1:9, 1Pe.2:17, 3:10, 2Pe.2:15, 1Jn.2:15, Rev.12:11. __2. Of divine love; __(a) God's love: to men, Rom.8:37; to Christ, Jhn.3:35; __(b) Christ's love: to men, Mrk.10:21; to God, Jhn.14:31; with cogn. accusative, Jhn.17:26, Eph.2:4. SYN.: φιλέω. From its supposed etymology (Thayer, LS; but see also Boisacq) ἀ. is commonly understood properly to denote love based on esteem (diligo), as distinct from that expressed by φιλέω (amo), spontaneous natural affection, emotional and unreasoning. If this distinction holds, ἀ. is fitly used in NT of Christian love to God and man, the spiritual affection which follows the direction of the will, and which, therefore, unlike that feeling which is instinctive and unreasoned, can be commanded as a duty. (Cf. ἀγάπη, and v. Tr., Syn. §xii; Cremer, 9, 592; and esp. MM, VGT, see word) (AS)

Usage: Occurs in 109 NT verses. KJV: (be-)love(-ed) See also: 1 Corinthians 2:9; John 3:35; 1 Peter 1:8.

ημας egō G1473 "I/we" Pron-1AP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παρεδωκεν paradidōmi G3860 "to deliver" Verb-AAI-3S

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

εαυτον heautou G1438 "themself" F-3ASM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

Definition: ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., 2Co.11:23), prep. with genitive, accusative __I. C. genitive, primarily of place (rest or motion), over, above, across, beyond, hence, metaphorically, __1. for, on behalf of: of prayer, Mat.5:44, Act.8:24, Rom.10:1, Jas.5:16, al.; of laying down life, Jhn.10:11, Rom.9:3, al.; esp. of Christ giving his life for man's redemption, Mrk.14:24, Jhn.10:15, Act.21:13, Rom.5:6-8, al.; opposite to κατά, Mrk.9:40, Luk.9:50, Rom.8:31. __2. Causal, for, because of, for the sake of: with genitive of person(s), Act.5:41, Rom.1:5, Php.1:29, 2Co.12:10, al.; with genitive of thing(s), Jhn.11:4, Rom.15:8, 2Co.1:6, al. __3. = ἀντί (see M, Pr., 105), for, instead of, in the name of: 1Co.15:29, 2Co.5:15, 21 Gal.3:13, Col.1:7, Phm 13 (cf. Field, Notes, 225). __4. In more colourless sense, = περί (M, Pr., l.with), for, concerning, with regard to: Rom.9:27, 2Co.1:6 8:23 12:8, Php.1:7, 2Th.2:1, al. __II. C. accusative, primarily of place, over, beyond, across, hence, metaphorically, of measure or degree in excess, above, beyond, over, more than: Mat.10:24, 37 Luk.6:40, Act.26:13, 1Co.10:13, 2Co.1:8, Eph.1:22 3:20, Phm 16, al.; after comparatives = than (Jdg.11:25, al.), Luk.16:8, Heb.4:12. __III. As adv. (see supr. ad init.), more: ὕπερ ἐγώ, I more, 2Co.11:23; in compounds, see: ὑπεράνω, ὑπερλίαν, ὑπερπερισσῶς. __IV. In composition: over (ὑπεραίρω), beyond (ὑπερβάλλω), more (ὐπερνικάω), on behalf of (ὐπερεντυγχάνω). (AS)

Usage: Occurs in 142 NT verses. KJV: (+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very See also: 1 Corinthians 1:13; Ephesians 3:20; 1 Peter 2:21.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

προσφοραν prosphora G4376 "offering" Noun-ASF

This word refers to an offering or sacrifice, like the ones mentioned in Acts 21:26 and Ephesians 5:2. It is a presentation to God, often in the form of a bloodless sacrifice. In the New Testament, it is used to describe sacrificial offerings to God.

Definition: προσ-φορά, -ᾶς, ἡ (προσφέρω), [in LXX: 3Ki.7:48 (פָּנִים) Psa.40:6 (מִנְחָה), I Est.5:52, Sir.14:11, al. ;] __1. a bringing to, offering (Plat., al.). __2. (Less frequently in cl.), a present, an offering; in NT, of sacrificial offerings: Act.21:26 24:17, Eph.5:2, Heb.10:5, 8 10:14; περί ἀμαρτίας, Heb.10:18; with genitive obj., Rom.15:16, Heb.10:10.† (AS)

Usage: Occurs in 9 NT verses. KJV: offering (up) See also: Acts 21:26; Hebrews 10:8; Hebrews 10:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

θυσιαν thusia G2378 "sacrifice" Noun-ASF

A sacrifice is an offering to God, either an animal or a gift, like the sacrifices mentioned in Matthew 9:13 and Mark 12:33. The Greek word for sacrifice is used to describe the act of giving something to God.

Definition: θυσία, -ας, ἡ (θύω) [in LXX chiefly for מִנְחָה, זָבַח ;] __1. actively, an offering, sacrifice (Hdt., al.) __2. Objectively, that which is offered, a sacrifice: Mat.9:13 12:7" (LXX), Mrk.9:49 (WH, mg.), Eph.5:2, Heb.10:5, 26; pl. (as usually in cl.), Mrk.12:33, Luk.13:1, Heb.9:23 10:1, 8, (θ. καὶ προσφοράς); θ. ἀνάγειν, Act.7:41; ἀναφέρειν, Heb.7:27; προσφέρειν, Act.7:42, Heb.5:1 8:3 (δῶρά τε καὶ θ.) Heb.10:11-12 11:4; δοῦναι, Luk.2:24; pass., Heb.9:9; διὰ τῆς θ. αὐτοῦ, Heb.9:26; ἐσθίειν τὰς θ. (Lev.7:15 ff) 1Co.10:18. Metaphorical, Php.4:18, Heb.13:16; θ. πνευματικαί, 1Pe.2:5; θ. ζῶσα, Rom.12:1; θ. αἰνέσεως, Heb.13:15; θ. . . . τ. πίστεως, Php.2:17.† (AS)

Usage: Occurs in 29 NT verses. KJV: sacrifice See also: 1 Corinthians 10:18; Hebrews 10:11; 1 Peter 2:5.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

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.

οσμην osmē G3744 "aroma" Noun-ASF

Aroma refers to a pleasant smell, like the fragrance of perfume in John 12:3. In a figurative sense, it can also describe the sweet smell of a sacrifice, like in Ephesians 5:2.

Definition: ὀσμή, -ῆς, ἡ (ὄζω), [in LXX chiefly for רֵיחַ ;] a smell, odour: Jhn.12:3; metaphorically (EV, savour), 2Co.2:14 2:16; of the effect of sacrifice (cf. נִיחוֹחַ רֵיחַ, Gen.8:21, al., see: εὐωδία), ὀ. εὐωδίας, Eph.5:2, Php.4:18.† (AS)

Usage: Occurs in 5 NT verses. KJV: odour, savour See also: 2 Corinthians 2:14; Ephesians 5:2; Philippians 4:18.

ευωδιας euōdia G2175 "aroma" Noun-GSF

This word refers to a pleasant smell or fragrance, like a sweet aroma. In 2 Corinthians 2:15, it describes the smell of Christ that spreads to others.

Definition: εὐωδία, -ας, ἡ (εὐώδης, fragrant; ὄζω) [in LXX for נִיחוֹחַ, Gen.8:21, al. (ὀσμὴ εὐωδίας); Sir.20:9 24:15, al. ;] fragrance: metaphorically, Χριστοῦ εὐ,., 2Co.2:15; ὀσμὴ εὐωδίας (a metaphor of sacrifice, most frequently in Pent. and Ez.), Eph.5:2, Php.4:18.† (AS)

Usage: Occurs in 3 NT verses. KJV: sweet savour (smell, -smelling) See also: 2 Corinthians 2:15; Ephesians 5:2; Philippians 4:18.

Study Notes — Ephesians 5:2

Show Verse Quote Highlights

Context
Cross References
Ephesians 5:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 5:2
Jamieson-Fausset-Brown on Ephesians 5:2
Matthew Poole's Commentary on Ephesians 5:2
Trapp's Commentary on Ephesians 5:2
Ellicott's Commentary on Ephesians 5:2
Adam Clarke's Commentary on Ephesians 5:2
Cambridge Bible on Ephesians 5:2
Barnes' Notes on Ephesians 5:2
Whedon's Commentary on Ephesians 5:2
Sermons on Ephesians 5:2

Context — Imitators of God

1Be imitators of God, therefore, as beloved children,

2and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.

3But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed. 4Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving.

Cross References

	Reference	Text (BSB)
1	John 13:34	A new commandment I give you: Love one another. As I have loved you, so you also must love one another.
2	Galatians 2:20	I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
3	Colossians 3:14	And over all these virtues put on love, which is the bond of perfect unity.
4	2 Corinthians 2:15	For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing.
5	Matthew 20:28	just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
6	1 Corinthians 16:14	Do everything in love.
7	Titus 2:14	He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.
8	1 Peter 2:21–24	For to this you were called, because Christ also suffered for you, leaving you an example, that you should follow in His footsteps: “He committed no sin, and no deceit was found in His mouth.” When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
9	Hebrews 7:25–27	Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them. Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens. Unlike the other high priests, He does not need to offer daily sacrifices, first for His own sins and then for the sins of the people; He sacrificed for sin once for all when He offered up Himself.
10	1 Peter 4:8	Above all, love one another deeply, because love covers over a multitude of sins.

Ephesians 5:2 Summary

[This verse reminds us to love others the way Jesus loves us, which means being kind, patient, and willing to sacrifice for their benefit. Just like Jesus gave Himself up for us, we can show our love by putting others first and serving them. As it says in John 15:12, we are to love one another as Jesus has loved us. By choosing to love and serve others, we can bring joy and glory to God, and fulfill the command to love one another.]

Frequently Asked Questions

What does it mean to walk in love as Christ loved us?

Walking in love means following Jesus' example of selfless sacrifice and compassion, as seen in His willingness to give Himself up for us, and as commanded in John 13:34 to love one another as He has loved us.

How can we give ourselves up for others like Christ did for us?

While we cannot replicate Christ's sacrifice, we can demonstrate our love by putting others' needs before our own, serving them, and being willing to make sacrifices for their benefit, as encouraged in Philippians 2:3-4.

What is a fragrant sacrificial offering to God?

A fragrant sacrificial offering refers to an act of worship that is pleasing to God, like the sweet aroma of incense, as described in Psalm 141:2, and in this context, Christ's sacrifice is the ultimate act of worship, demonstrating His love for us.

How can we apply this verse to our daily lives?

By intentionally choosing to love and serve others, just as Christ has loved and served us, we can reflect His character and bring glory to God, as taught in Colossians 3:17 and Matthew 5:16.

Reflection Questions

What are some ways I can demonstrate Christ-like love to those around me today?
How can I prioritize putting others' needs before my own, just as Christ did for me?
What sacrifices can I make in my life to show my love and commitment to God and others?
In what ways can I be a fragrant offering to God, pleasing Him with my thoughts, words, and actions?

Gill's Exposition on Ephesians 5:2

And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows

Jamieson-Fausset-Brown on Ephesians 5:2

And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. And - in proof that you are so.

Matthew Poole's Commentary on Ephesians 5:2

And walk in love; let your whole conversation be in love. As Christ also hath loved us, and hath given himself for us; viz. to die for us, , as the greatest argument of his love, . An offering and a sacrifice to God: either offering signifies a meat-offering, which was joined as an appendix with the bloody sacrifice; or rather more generally, all the oblations that were under the law; and the word sacrifice either restrains it to those especially in which blood was shed for expiation of sin, or explains the meaning of it: q.d. Christ gave himself an offering, even a sacrifice in the proper sense, i.e. a bloody one. For a sweet-smelling savour; i.e. acceptable to God; alluding to the legal sacrifices, and intimating those other to have been accepted of God, only, with respect to that of Christ; and that as Christ dying to reconcile sinners to God was acceptable to him, so our spiritual sacrifices are then only like to be accepted of him, when we are reconciled to our brother, ,24.

Trapp's Commentary on Ephesians 5:2

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Ver. 2. Hath loved us, and hath given] When Christ wept for Lazarus, "Lo, how he loved him," said the Jews, John 11:35-36. When he poured forth his soul for a drink offering for us, was not this a surer seal of his endeared love? An offering and a sacrifice] By this to expiate our sins, by that to mediate and make request for us; and so to show himself a perfect High Priest.

Ellicott's Commentary on Ephesians 5:2

(2) As Christ also hath loved us.—To this idea of the “imitation of God,” essential to all true religion, St. Paul now adds an exhortation to follow the example of our Lord Jesus Christ, in that especial exhibition of love by suffering and self-sacrifice, which is impossible to the Godhead in itself, but which belongs to the incarnate Son of God, and was the ultimate purpose of His incarnation. There is a similar connection of idea in John 15:12-13, “This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” The imitation of God is in free and natural beneficence; the imitation of Christ is in that power of showing mercy, which is bought by suffering and sacrifice. He not only “loved us,” but “gave Himself for us.” An offering and a sacrifice to God,—The same words, “sacrifice and offering,” are found in close connection in Hebrews 10:5, which is a quotation from Psalms 40:7. Comparing these with the Hebrew words which they represent, and looking also to the etymology of the Greek words themselves, we see that the word “offering” signifies simply a gift offered to God, and is applied especially, though not exclusively, to unbloody sacrifices; while the word “sacrifice” distinctly implies the shedding of blood. Each word, when used alone, has constantly a more general sense. Thus “offering” is used in Hebrews 10:10; Hebrews 10:14; Hebrews 10:18, for the sacrifice on the cross; while “sacrifice,” in Acts 7:42, is made to translate the word commonly rendered as “offering.” But when placed in juxtaposition they must be held distinctive; and hence we may conclude that our Lord made Himself “an offering” in the perfect obedience of His great humility, “coming to do God’s will” (according to the prophetic anticipation of Psa 40:7-8), and gave Himself a “sacrifice,” when He completed that offering by shedding His blood on the cross. Both are said to be offered “for us,” i.e., on our behalf. We have, therefore, here a complete summary—all the more striking and characteristic because incidental—of the doctrine of the Atonement. For a sweet-smelling savour.—The sense of this phrase is explained in Philippians 4:18 by the addition of the words “a sacrifice acceptable, well-pleasing to God.” It is the translation of an expression, frequent in the Old Testament (as in Genesis 8:21; Exodus 29:18; et al.), signifying “a smell of acquiescence” or “satisfaction.” It describes the atoning sacrifice as already accepted by God.

Adam Clarke's Commentary on Ephesians 5:2

Verse 2. And walk in love] Let every act of life be dictated by love to God and man. As Christ - hath loved us] Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation. Hath given himself for us] Christ hath died in our stead, and become thereby a sacrifice for our sins. An offering] προσφορα. An oblation, an eucharistic offering; the same as מנחה minchah, Leviticus 2:1, c., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God. A sacrifice] θυσια. A sin-offering, a victim for sin the same as זבח zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself υπερημων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our MAKER, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies. For a sweet-smelling savour.] ειςοσμηνευωδιας. The same as is expressed in Genesis 8:21; Leviticus 1:9; Leviticus 3:16: ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savour unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savour refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

Cambridge Bible on Ephesians 5:2

2. walk] On the metaphor, see above on Ephesians 2:2. It is just in the steps of actual life that Divine grace is to shew itself, if it is indeed present.as Christ also] “Also,” as an Exemplar additional to the Father, and in different though profoundly kindred respects. See next notes.—On “God” and “Christ” thus collocated see above on Ephesians 4:32.hath loved … hath given] Better, loved … gave. Cp. for a pregnant parallel, Galatians 2:20, “Who loved me, and gave Himself for me.” And, again of the community, the Church, ch. Ephesians 5:25; Revelation 1:5. On this holy Love see above Ephesians 3:19; Romans 8:35; 2 Corinthians 5:14.us] Considerable evidence, but scarcely conclusive, gives the reading “you.” All the ancient Versions favour the received text.given himself for us] as atoning, pacificatory, satisfactory Sacrifice. Thus we may safely interpret in the light of Scripture at large, and of the next following words here. But the business of this passage is with the Lord’s Example, and it does not enter in detail into His Sacrificial work, nor employ (in the Gr.) the strict formula for substitution, such as the Lord Himself uses, Matthew 20:28, “to give His soul a Ransom in place, instead, of many.” The supreme Act of self-devoting love for others which, as a fact, the Atoning Death was, is here used as the great Example of all acts of self-devoting love in the Christian Church. As the Father has just been named as the Ideal for the forgiving Christian, so here the Son is named as the Ideal for the self-sacrificing Christian.“Hath given”:—better, as R.V., gave Himself up, to the agents of death.—“For us” = “on behalf of us,” not here (see first paragraph of this note) “in place of us.” The phrase is the less precise and more inclusive.offering … sacrifice] Both Gr. nouns have a large and general meaning in many places and thus often “overlap” each other; but where, as here, they occur together we must look for some limit and distinction. “Offering” is, on the whole, the more general word, “sacrifice” the more particular. “Offering” gives the thought of dedication and surrender at large to God’s purposes; “sacrifice” gives that of such surrender carried out in altar-death. Not that “sacrifice” necessarily implies death, but death is its very frequent connexion. Bp Ellicott here sees in “offering” a suggestion of the obedience of the Lord’s life, in “sacrifice,” of His atoning death.a sweet-smelling savour] The same Gr. occurs Philippians 4:18 (A. V. “an odour of a sweet smell”). It occurs often in the LXX. of the Pentateuch; e.g. Genesis 8:21; and see esp. Leviticus 1:9; Leviticus 1:13; Leviticus 1:17, where the reference is to atoning sacrifices (see Ephesians 5:3). It translates the Heb. rêach nîchôach, “a savour of rest.” In the picture language of typical sacrifices, the savour was “smelt” by the Deity as a welcome token of worship and submission, and thus it conveyed the thought of pacification and acceptance. Pagan sacrificial language has many parallels; see, e.g. Homer, Il. 1. 317, viii. 549.

Barnes' Notes on Ephesians 5:2

And walk in love - That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation; see notes on John 13:34.

Whedon's Commentary on Ephesians 5:2

2. And—Not only as children forgive and forget, but even walk in love. And that no mere animal love. There are meretricious natures who appear strongly capable of blending what they esteem spiritual with sexual love.

Sermons on Ephesians 5:2

	Sermon	Description
	(Exodus) Exodus 27:1-8 by J. Vernon McGee	In this sermon, the preacher emphasizes the significance of the way of the cross as the only path to God. The brazen altar is highlighted as the place where access to God is made p
	(Basics) 37. Jesus Valued All People by Zac Poonen	In this sermon, the speaker emphasizes the importance of balancing grace and truth in our lives, using the example of Jesus as the perfect model. He compares the need for bones in
	A Sacrifice Like a Perfume by Zac Poonen	This sermon emphasizes the importance of sacrificial giving and worshiping God with a fragrant aroma, focusing on the story of the widow's offering in Mark 12. It challenges believ
	Ye Are the Light of the World - Part 2 by Roy Daniel	This sermon emphasizes the importance of embodying the love of Christ in our actions, rather than just speaking about Jesus. It shares powerful stories of individuals like Will McF
	Love Is the Greatest by Zac Poonen	This sermon emphasizes the importance of maintaining a deep love for Jesus by understanding the depth of His sacrifice on the cross and the significance of forgiveness. It highligh
	The Lord's Heart for Spiritual Service - Part 3 by Stephen Kaung	In this sermon, the speaker emphasizes the importance of serving according to God's vision. He acknowledges that as humans, our service often falls short of God's expectations. He
	Walking With God - Enoch by Doc Greenway	In this sermon, the preacher shares a story about a little boy who prays loudly for a bike, unaware that his grandfather is sleeping nearby. The preacher then emphasizes the import