SUBJECT · Complete Bible Study

Ephesian

This unified study connects 6 installed resource categories without replacing their source records.

View overview sources
  • Historical Reference: Nave’s Topical Bible — Public domain
  • Historical Reference: concordance
  • Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
  • Historical Reference: A Greek-English Lexicon to the New Testament
  • UNLEARN Synthesis: UNLEARN reviewed seed connections

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Study overview

Study at a glance

Subject type
Subject
Strong’s
G2180
Greek
Ἐφέσιος · Ephesios

Strong’s and original-language information

Abbott-Smith Greek Lexicon

Ἐφέσιος

G2180
Transliteration
Ephesios
Language
Greek
Part of speech
G:A
Indexed occurrences
5

Glosses

Ephesian, Ephesian, of Ephesus

Lexicon definition

Ἐφέσιος, -α, -ον Ephesian: Act.18:27 19:28, 34-35 21:29.† (AS)

A Greek-English Lexicon to the New Testament

Ἐφέσιος

G2180
Transliteration
Ephésios
Language
Greek
Indexed occurrences
5

Glosses

Ephesian, of Ephesus

Lexicon definition

Ephesian, of Ἔφεσος, ου, ἡ, Ephesus, a city of Asia Minor, Ac. 19.28, 34, 35; 21.29.

Hebrew lexical coverage

No safely matched Hebrew Strong’s entry

H—

The installed lexicons do not contain a sufficiently exact Hebrew word-level match for this study. UNLEARN leaves this language unassigned instead of displaying an unrelated Strong’s record.

Concordance

Strong's Concordance

Ephesian

Indexed occurrences: 1

Source: Strong's Concordance · View data sources

Strong's Concordance

Ephesians

Indexed occurrences: 2

Source: Strong's Concordance · View data sources

All Scripture references2,000 references

Genesis 46

Exodus 59

Leviticus 25

Numbers 31

Deuteronomy 50

Joshua 15

Judges 14

Ruth 1

1 Samuel 13

2 Samuel 10

1 Kings 15

2 Kings 11

1 Chronicles 11

2 Chronicles 21

Ezra 12

Nehemiah 13

Esther 5

Job 35

Psalms 126

Proverbs 55

Ecclesiastes 25

Song of Solomon 2

Isaiah 103

Jeremiah 64

Lamentations 8

Ezekiel 36

Daniel 25

Hosea 18

Joel 7

Amos 16

Obadiah 1

Jonah 4

Micah 9

Nahum 2

Habakkuk 5

Zephaniah 4

Haggai 3

Zechariah 25

Malachi 14

Matthew 123

Matthew 1:19Matthew 1:20Matthew 1:23Matthew 2:5Matthew 2:13Matthew 3:3Matthew 3:4Matthew 3:7Matthew 3:9Matthew 4:4Matthew 4:6Matthew 4:8Matthew 4:11Matthew 4:15Matthew 4:16Matthew 4:18Matthew 4:19Matthew 4:23Matthew 5:3Matthew 5:6Matthew 5:7Matthew 5:8Matthew 5:12Matthew 5:15Matthew 5:19Matthew 5:20Matthew 5:22Matthew 5:28Matthew 5:31Matthew 5:37Matthew 6:2Matthew 6:6Matthew 6:7Matthew 6:10Matthew 6:11Matthew 6:25Matthew 7:28Matthew 8:12Matthew 8:14Matthew 8:17Matthew 8:27Matthew 9:6Matthew 9:38Matthew 10:1Matthew 10:11Matthew 10:14Matthew 10:29Matthew 10:32Matthew 10:37Matthew 10:39Matthew 11:10Matthew 11:13Matthew 11:25Matthew 11:27Matthew 11:28Matthew 11:29Matthew 12:17Matthew 12:22Matthew 12:33Matthew 12:34Matthew 12:35Matthew 12:36Matthew 12:37Matthew 12:40Matthew 13:3Matthew 13:24Matthew 13:31Matthew 13:33Matthew 13:39Matthew 13:41Matthew 13:44Matthew 13:45Matthew 13:57Matthew 14:3Matthew 14:6Matthew 15:22Matthew 15:23Matthew 16:1Matthew 16:18Matthew 17:2Matthew 17:3Matthew 17:15Matthew 18:1Matthew 18:15Matthew 18:35Matthew 19:2Matthew 19:5Matthew 20:1Matthew 20:28Matthew 21:4Matthew 21:9Matthew 21:16Matthew 21:17Matthew 21:28Matthew 21:33Matthew 21:42Matthew 22:2Matthew 22:11Matthew 22:30Matthew 22:31Matthew 22:37Matthew 22:44Matthew 23Matthew 23:1Matthew 24:14Matthew 24:17Matthew 24:22Matthew 24:29Matthew 24:36Matthew 25:31Matthew 26:31Matthew 27:3Matthew 27:9Matthew 27:24Matthew 27:25Matthew 27:35Matthew 27:45Matthew 27:46Matthew 27:48Matthew 27:66Matthew 28:2Matthew 28:3Matthew 28:18

Mark 59

Luke 87

John 66

Acts 100

Romans 68

1 Corinthians 40

2 Corinthians 25

Galatians 24

Ephesians 74

Philippians 22

Colossians 35

1 Thessalonians 27

2 Thessalonians 12

1 Timothy 37

2 Timothy 23

Titus 16

Philemon 4

Hebrews 62

James 24

1 Peter 36

2 Peter 17

1 John 18

2 John 3

3 John 1

Jude 12

Revelation 46

Topical Bible

Nave's Topical Bible

EPHESIANS

Entry:
Nave’s Topical Bible references for EPHESIANS.

Indexed references: 1

Scripture references:

Source: Nave's Topical Bible · View data sources

Scripture Connections

Matthew 1:23

Matthew presents the birth saying as the fulfillment of the word spoken through the prophet.

Matthew 2:6

Matthew cites Micah when identifying Bethlehem as the ruler's birthplace.

Matthew 3:3

Matthew explicitly identifies John the Baptist with Isaiah's wilderness herald.

Matthew 4:4

Yeshua directly quotes Deuteronomy in response to the wilderness temptation.

Hebrews 8:8

Hebrews quotes Jeremiah's new-covenant promise and develops its significance.

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WIND

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WRESTLING

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Dictionary

Colossians, Epistle to the

Was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians. Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Col. 1:4-8). Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the "new moon" and "sabbath days" (2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel. Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical. (1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more? (2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.

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Dictionary

Curious arts

(Acts 19:19), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the "Ephesian spells;" i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price.

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Dictionary

Ephesians, Epistle to

Was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles. Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers" (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24). Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus "three years," for he found it was the key to the western provinces of Asia Minor. Here "a great door and effectual" was opened to him (1 Cor. 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad "almost throughout all Asia" (19:26). The word "mightily grew and prevailed" despite all the opposition and persecution he encountered. On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35), expecting to see them no more. The following parallels between this epistle and the Milesian charge may be traced: (1.) Acts 20:19 = Eph. 4:2. The phrase "lowliness of mind" occurs nowhere else. (2.) Acts 20:27 = Eph. 1:11. The word "counsel," as denoting the divine plan, occurs only here and Heb. 6:17. (3.) Acts 20:32 = Eph. 3:20. The divine ability. (4.) Acts 20:32 = Eph. 2:20. The building upon the foundation. (5.) Acts 20:32 = Eph. 1:14, 18. "The inheritance of the saints." Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct. There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is "to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal." The church's foundations, its course, and its end, are his theme. "Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit." In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. "This is perhaps the profoundest book in existence." It is a book "which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the "proficiency which Paul's converts had attained under his preaching at Ephesus." Relation between this epistle and that to the Colossians (q.v.). "The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address." "Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare: Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2; Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19-2:5; Col 2:12, 13 Eph 4:2-4; Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9, 10 Eph 5:6-8; Col 3:6-8 Eph 5:15, 16; Col 4:5 Eph 6:19, 20; Col 4:3, 4 Eph 5:22-6:9; Col 3:18-4:1 "The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (Eph. 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression."

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Dictionary

Laodicea, Epistle from

(Col. 4:16), was probably the Epistle to the Ephesians, as designed for general circulation. It would reach the Colossians by way of Laodicea.

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Philemon, Epistle to

Was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family. It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been "unprofitable" to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter. This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. "It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called the character of a gentleman,' certainly very little known in the old Greek and Roman civilization" (Dr. Barry). (See [479]SLAVE.)

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Dictionary

Worshipper

(Gr. neocoros = temple-sweeper (Acts 19:35) of the great goddess Diana). This name neocoros appears on most of the extant Ephesian coins

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