Greek Text · Translation · Interlinear · Discourse Structure

The Epistle to the Ephesians, Chapter 5ΠΡΟΣ ΕΦΕΣΙΟΥΣ Ε′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά,

Therefore become imitators of God, as beloved children,

Inference / exhortationοὖνοὖν draws the consequence of 4:32 ('forgiving as God forgave you'): the standard of conduct is God himself, addressed as his beloved children.
ΓίνεσθεbecomePres Mid Impv 2 Pl · γίνομαιimperative (main verb)→ customary present (continual becoming)γίνομαι: 'become, come to be'; not the static 'be' (εἰμί) but a summons to ongoing transformation into what they already are by grace.
οὖνthereforeinferential conjunctionοὖν: 'therefore'; draws the ethical inference from the preceding (esp. 4:32).
μιμηταὶimitatorsNominativepredicate nominative (complement of Γίνεσθε)μιμητής: 'imitator' (cf. 'mimic'); imitatio Dei — the rare NT call to imitate God himself, not merely his agents.
τοῦofGenitivearticle
θεοῦGodGenitiveobjective genitive (the one imitated)θεός: God; the pattern to be copied is God's own self-giving love (v.2).
ὡςascomparative particle (manner/grounds)ὡς: 'as'; introduces the ground of the imitation — their filial identity.
τέκναchildrenNominativepredicate nom. (apposition w/ ὡς)τέκνον: 'child' (from τίκτω, 'bear'); stresses birth/kinship — children resemble their father.
ἀγαπητάbelovedNominativeattributive adjectiveἀγαπητός: 'beloved'; echoes the Father's word over the Son (Mk 1:11) — the children share the love poured on the Beloved.
2

καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.

and walk in love, just as Christ also loved us and gave himself up for us, an offering and sacrifice to God for a fragrant aroma.

Coordinate command + groundκαὶ … καθὼςThe positive imperative 'walk in love' is grounded (καθώς) in Christ's love — his self-surrender as a fragrant sacrifice is the measure and motive.
καὶandcoordinating conjunction
περιπατεῖτεwalkPres Act Impv 2 Pl · περιπατέωimperative (main verb)→ customary present (habitual conduct)περιπατέω: lit. 'walk about'; a Hebraic metaphor (hālak) for the whole manner of life — a key verb of Eph 4–5 (cf. 4:1, 5:8, 5:15).
ἐνinpreposition + dative (sphere/manner)
ἀγάπῃloveDativedat. of sphere/mannerἀγάπη: 'love'; self-giving, will-directed love — the atmosphere in which the walk proceeds.
καθὼςjust ascomparative conjunction (ground/pattern)καθώς: 'just as'; introduces Christ's love as the controlling exemplar.
καὶalsoadverbial/ascensive conjunction
theNominativearticle
ΧριστὸςChristNominativesubjectΧριστός: 'Anointed,' Messiah; here a name-title for Jesus, the pattern of self-giving love.
ἠγάπησενlovedAor Act Indic 3 Sg · ἀγαπάωmain verb (comparison clause)→ constative aorist (the cross viewed as one act)ἀγαπάω: 'love'; the aorist gathers up Christ's whole redeeming love into the single event of the cross.
ἡμᾶςusAccusativedirect object
καὶandcoordinating conjunction
παρέδωκενgave upAor Act Indic 3 Sg · παραδίδωμιmain verb (coordinate)→ constative aoristπαραδίδωμι: 'hand over, deliver up'; the verb of betrayal/surrender, here of Christ's voluntary self-delivery (cf. Gal 2:20).
ἑαυτὸνhimselfAccusativedirect object (reflexive)ἑαυτόν: 'himself'; the gift was not something he owned but his own person.
ὑπὲρforpreposition + genitive (substitution/benefit)ὑπέρ: 'on behalf of, in place of'; the characteristic preposition of vicarious atonement.
ἡμῶνusGenitiveobject of ὑπέρ (advantage)
προσφορὰνofferingAccusativeaccusative in apposition (predicate of ἑαυτόν)προσφορά: 'offering' (from προσφέρω, 'bring to'); a general cultic gift presented to God.
καὶandcoordinating conjunction
θυσίανsacrificeAccusativeaccusative in apposition (coordinate)θυσία: 'sacrifice,' a slain victim; with προσφορά it covers the full range of OT offerings now fulfilled in Christ.
τῷtoDativearticle
θεῷGodDativedat. of recipient (to whom offered)
εἰςforpreposition + accusative (result/purpose)
ὀσμὴνaromaAccusativeobject of εἰς (result)ὀσμή: 'smell, fragrance'; ὀσμὴ εὐωδίας renders the LXX 'pleasing aroma' of accepted sacrifice (Gen 8:21; Lev 1:9).
εὐωδίαςof sweetnessGenitiveattributive genitive (quality)εὐωδία: 'fragrance, sweet smell' (εὖ + ὄζω); the genitive of quality — a 'sweet-smelling aroma' acceptable to God.
3

πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις,

But sexual immorality and all impurity or greed must not even be named among you, as is fitting for saints,

Contrast (antithesis)δὲδέ swings to the negative counterpart of the love-walk: the vices that contradict it must not even be spoken of among the holy.
πορνείαsexual immoralityNominativesubject (of ὀνομαζέσθω)πορνεία: 'fornication,' illicit sexual conduct of every kind; the broad term for sexual sin (cf. 'pornography').
δὲbutadversative conjunction
καὶandcoordinating conjunction
ἀκαθαρσίαimpurityNominativesubject (coordinate)ἀκαθαρσία: 'uncleanness, impurity' (α- privative + καθαρός, 'clean'); moral defilement, esp. sexual.
πᾶσαallNominativeattributive adjectiveπᾶς: 'all, every'; sweeps in impurity of every sort.
ordisjunctive conjunction
πλεονεξίαgreedNominativesubject (coordinate)πλεονεξία: 'covetousness, greed' (lit. 'desire to have more'); grasping self-aggrandizement, later called idolatry (v.5).
μηδὲnot evennegative adverb (emphatic)μηδέ: 'not even'; intensifies the prohibition — not so much as a mention.
ὀνομαζέσθωlet it be namedPres Pass Impv 3 Sg · ὀνομάζωimperative (main verb, 3rd person)→ customary present (standing rule)ὀνομάζω: 'name, mention'; the sin should be so foreign to the saints that it is not even spoken of among them as a live option.
ἐνamongpreposition + dative (sphere)
ὑμῖνyouDativedat. of sphere (the community)
καθὼςascomparative conjunction (standard)
πρέπειis fittingPres Act Indic 3 Sg · πρέπωmain verb (impersonal)→ gnomic present (general propriety)πρέπω: 'be fitting, seemly'; appeals to what is becoming to holy status — an aesthetic-moral argument.
ἁγίοιςfor saintsDativedat. of reference (those for whom it is fitting)ἅγιος: 'holy one, saint'; set-apart ones — their conduct must match their consecrated identity.
4

καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.

and shameful conduct and foolish talk or coarse jesting, which are not fitting, but rather thanksgiving.

Continuation (sins of speech)καὶA second triad, now of the tongue, added to v.3; the relative clause and ἀλλά set the contrast — not such speech, but thanksgiving.
καὶandcoordinating conjunction
αἰσχρότηςshamefulnessNominativesubject (carried over from v.3)αἰσχρότης: 'shamefulness, obscenity'; disgraceful behavior, here likely obscene/indecent conduct or talk.
καὶandcoordinating conjunction
μωρολογίαfoolish talkNominativesubject (coordinate)μωρολογία: 'foolish/silly talk' (μωρός 'foolish' + λόγος); empty, senseless speech (NT hapax).
ordisjunctive conjunction
εὐτραπελίαcoarse jestingNominativesubject (coordinate)εὐτραπελία: lit. 'easy/witty turning'; once a virtue (Aristotle), here the vice of ribald, suggestive wit (NT hapax).
which (things)Nominativerelative pronoun (subject of ἀνῆκεν)
οὐκnotnegative particle
ἀνῆκενis fittingImpf Act Indic 3 Sg · ἀνήκωmain verb (rel. clause)→ imperfect of propriety ('they are not fitting')ἀνήκω: 'be fitting, proper'; the imperfect idiomatically expresses present unfittingness (a 'potential' imperfect).
ἀλλὰbutstrong adversative conjunctionἀλλά: 'but rather'; sets the positive substitute against the prohibited speech.
μᾶλλονratheradverb (comparative, preference)μᾶλλον: 'rather, instead'; marks thanksgiving as the preferred use of the tongue.
εὐχαριστίαthanksgivingNominativenominative (supply 'let there be' / fitting subject)εὐχαριστία: 'thanksgiving, gratitude'; possibly a wordplay with εὐτραπελία — grateful speech replaces glib wit.
5

τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ.

For know this, recognizing it well, that no immoral or impure person, or greedy one — that is, an idolater — has any inheritance in the kingdom of Christ and God.

Ground (motivation)γὰργάρ supplies the sobering ground for the prohibition: such persons are excluded from the kingdom — the vices of vv.3–4 personified.
τοῦτοthisAccusativedirect object (proleptic, points to ὅτι clause)
γὰρforexplanatory/causal conjunction
ἴστεknowPerf Act Impv/Indic 2 Pl · οἶδαimperative (or indicative; main verb)→ intensive perfect (settled knowing)οἶδα: 'know' (perfect with present sense); form is ambiguous imperative/indicative — 'know!' or 'you know.'
γινώσκοντεςrecognizingPres Act Ptc · Nom Pl Masc · γινώσκωadverbial ptc. (manner; or Semitic intensifier)→ present (concurrent)γινώσκω: 'know, recognize'; the doubling ἴστε γινώσκοντες mirrors a Hebrew infinitive-absolute — 'know assuredly.'
ὅτιthatconjunction (content of knowing)
πᾶςeveryNominativeattributive adj. (with οὐκ = 'no')πᾶς … οὐκ: a Semitic 'all … not' construction = 'no one whatever.'
πόρνοςimmoral personNominativesubjectπόρνος: 'fornicator'; the agent noun of πορνεία (v.3) — the sin personified.
ordisjunctive conjunction
ἀκάθαρτοςimpure personNominativesubject (coordinate, substantival adj.)ἀκάθαρτος: 'unclean'; the impure person answering to ἀκαθαρσία (v.3).
ordisjunctive conjunction
πλεονέκτηςgreedy personNominativesubject (coordinate)πλεονέκτης: 'greedy person, grasper'; the agent of πλεονεξία (v.3).
whichNominativerelative pronoun (explanatory, neuter)ὅ ἐστιν: 'which is, that is' — a fixed explanatory formula introducing an equation.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula, rel. clause)→ gnomic present (definitional)
εἰδωλολάτρηςidolaterNominativepredicate nominativeεἰδωλολάτρης: 'idol-worshiper' (εἴδωλον + λατρεύω); greed equated with idolatry — the self/possessions enthroned as god.
οὐκnotnegative particle
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb (ὅτι clause)→ gnomic present (abiding truth)ἔχω: 'have, hold'; the present asserts a standing fact about such persons' status.
κληρονομίανinheritanceAccusativedirect objectκληρονομία: 'inheritance, allotted portion'; covenant-allotment language (cf. 1:14, 18) now denied to the unrepentant.
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
βασιλείᾳkingdomDativedat. of sphere (locus of inheritance)βασιλεία: 'kingdom, reign'; a rare phrase in Eph — the realm of Christ-and-God's rule.
τοῦofGenitivearticle
ΧριστοῦChristGenitivepossessive genitiveΧριστοῦ καὶ θεοῦ: a single article governs both — on the Granville Sharp pattern, possibly 'Christ who is also God,' though more likely two persons named together.
καὶandcoordinating conjunction
θεοῦGodGenitivepossessive genitive (coordinate)θεός: God; the kingdom belongs jointly to Christ and God.
6

μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις· διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.

Let no one deceive you with empty words; for because of these things the wrath of God comes upon the sons of disobedience.

Warning + groundasyndetonA sharp prohibition against being talked out of the warning of v.5, grounded (γάρ) in the coming wrath on the disobedient.
μηδεὶςno oneNominativesubject (negated)μηδείς: 'no one'; with the imperative, an absolute prohibition of the action by anyone.
ὑμᾶςyouAccusativedirect object
ἀπατάτωlet deceivePres Act Impv 3 Sg · ἀπατάωimperative (3rd person, prohibition)→ customary present (a standing danger)ἀπατάω: 'deceive, beguile'; the verb of Eve's deception (1 Tim 2:14) — beware specious arguments.
κενοῖςemptyDativeattributive adjectiveκενός: 'empty, hollow'; words void of truth and substance.
λόγοιςwordsDativedat. of means/instrumentλόγος: 'word, argument'; the instrument of the deception — plausible but hollow rhetoric.
διὰbecause ofpreposition + accusative (cause)
ταῦταthese thingsAccusativeobject of διά (cause; refers to vv.3–5 sins)
γὰρforexplanatory/causal conjunction
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ gnomic/futuristic present (certain coming)ἔρχομαι: 'come'; the present states wrath's settled approach — a present that is already and yet awaits consummation.
theNominativearticle
ὀργὴwrathNominativesubjectὀργή: 'wrath, anger'; God's settled judicial opposition to evil (cf. Rom 1:18).
τοῦofGenitivearticle
θεοῦGodGenitivesubjective/possessive genitive
ἐπὶuponpreposition + accusative (direction against)
τοὺςtheAccusativearticle
υἱοὺςsonsAccusativeobject of ἐπίυἱός: 'son'; with a genitive of quality, a Semitic idiom — 'sons of X' = those characterized by X (cf. 2:2).
τῆςofGenitivearticle
ἀπειθείαςdisobedienceGenitivegenitive of quality (Hebraic)ἀπείθεια: 'disobedience, refusal to be persuaded' (α- + πείθω); willful unbelief that defines them.
7

μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν·

Therefore do not become partners with them;

Inference (application)οὖνοὖν draws the practical conclusion of vv.5–6: since wrath falls on the disobedient, do not share their life — echoing 'become' from v.1.
μὴnotnegative particle (with imperative)
οὖνthereforeinferential conjunction
γίνεσθεbecomePres Mid Impv 2 Pl · γίνομαιimperative (prohibition)→ customary present (do not keep becoming)γίνομαι: 'become'; μὴ γίνεσθε = 'do not become / stop becoming' — deliberately echoing the positive Γίνεσθε of v.1.
συμμέτοχοιpartnersNominativepredicate nominativeσυμμέτοχος: 'fellow-partaker, sharer' (σύν + μετέχω); same word used positively at 3:6 — here a partnership to be shunned.
αὐτῶνwith themGenitivegenitive (association/partitive)αὐτῶν: 'of/with them'; i.e. the sons of disobedience of v.6.
8

ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε

for you were once darkness, but now you are light in the Lord. Walk as children of light

Ground + renewed commandγάργάρ grounds the separation of v.7 in a then/now identity shift (darkness→light); the imperative 'walk as children of light' resumes v.2's walk-motif.
ἦτεyou wereImpf Act Indic 2 Pl · εἰμίmain verb (past state)→ imperfect (former continuous state)εἰμί: 'be'; the imperfect ἦτε marks the past condition now ended.
γάρforexplanatory/causal conjunction
ποτεonceadverb (former time)ποτέ: 'formerly, once'; the 'then' of the then/now schema (cf. 2:13).
σκότοςdarknessNominativepredicate nominativeσκότος: 'darkness'; note they were darkness, not merely in it — total identity with the realm of ignorance and sin.
νῦνnowadverb (present time)νῦν: 'now'; the eschatological 'now' of the new identity.
δὲbutadversative conjunction
φῶςlightNominativepredicate nominativeφῶς: 'light'; again they are light — sharers in God's own nature (cf. 1 Jn 1:5).
ἐνinpreposition + dative (sphere/union)
κυρίῳthe LordDativedat. of sphere ('in the Lord')κύριος: 'Lord'; the union 'in the Lord' is the locus of their new luminous existence.
ὡςascomparative particle (manner/identity)
τέκναchildrenNominativepredicate nom. (apposition w/ ὡς)τέκνον: 'child'; 'children of light' (Hebraic genitive of quality) — those belonging to and characterized by light.
φωτὸςof lightGenitivegenitive of quality (Hebraic)φῶς: 'light'; cf. the Qumran 'sons of light' — but here grounded in being light in the Lord.
περιπατεῖτεwalkPres Act Impv 2 Pl · περιπατέωimperative (main verb)→ customary present (habitual walk)περιπατέω: 'walk, conduct oneself'; conduct must match the new identity — be what you are.
9

— ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ —

— for the fruit of the light consists in all goodness and righteousness and truth —

Parenthetical groundγὰρA parenthesis defining what 'walking as light' yields: a triad of moral fruit (goodness, righteousness, truth) — the content of the light-life.
theNominativearticle
γὰρforexplanatory conjunction
καρπὸςfruitNominativesubject (verb 'is' supplied)καρπός: 'fruit, produce'; the natural outgrowth of light's nature (cf. 'fruit of the Spirit,' Gal 5:22).
τοῦof theGenitivearticle
φωτὸςlightGenitivesubjective/source genitive (fruit light produces)φῶς: 'light'; some MSS read 'Spirit' (πνεύματος), but 'light' fits the context — the variant is not noted in the text.
ἐνinpreposition + dative (sphere/content)
πάσῃallDativeattributive adjectiveπᾶς: 'all, every kind of'; the fruit spans the whole range of these qualities.
ἀγαθωσύνῃgoodnessDativedat. of content/sphereἀγαθωσύνη: 'goodness, generosity'; active beneficence — a biblical-Greek word (LXX/NT).
καὶandcoordinating conjunction
δικαιοσύνῃrighteousnessDativedat. of content (coordinate)δικαιοσύνη: 'righteousness, justice'; right conduct toward God and neighbor.
καὶandcoordinating conjunction
ἀληθείᾳtruthDativedat. of content (coordinate)ἀλήθεια: 'truth, truthfulness'; the antithesis of the deceitful 'empty words' (v.6) and darkness.
10

δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ κυρίῳ·

testing what is pleasing to the Lord;

Means/manner of the walkasyndetonA participle dependent on 'walk' (v.8): the light-walk proceeds by continually discerning what pleases the Lord — practical moral judgment.
δοκιμάζοντεςtesting/discerningPres Act Ptc · Nom Pl Masc · δοκιμάζωadverbial ptc. (means/manner, depends on περιπατεῖτε v.8)→ present (ongoing discernment)δοκιμάζω: 'test, prove, approve after examination' (of assaying metal); discerning and then approving God's will (cf. Rom 12:2).
τίwhatNominativeinterrogative pronoun (subject of indir. question)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (indirect question, copula)→ stative present
εὐάρεστονpleasingNominativepredicate adjectiveεὐάρεστος: 'well-pleasing, acceptable' (εὖ + ἀρέσκω); the criterion of conduct is the Lord's pleasure, not one's own.
τῷto theDativearticle
κυρίῳLordDativedat. of reference (the one pleased)κύριος: 'Lord'; the standard of discernment — what is pleasing to Christ.
11

καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε.

and do not participate in the unfruitful works of darkness, but rather even expose them.

Coordinate command (negative + corrective)καὶTwin imperatives: do not share darkness's deeds, but rather expose them — light not only abstains but unmasks.
καὶandcoordinating conjunction
μὴnotnegative particle (with imperative)
συγκοινωνεῖτεparticipate withPres Act Impv 2 Pl · συγκοινωνέωimperative (prohibition)→ customary present (do not keep sharing)συγκοινωνέω: 'have fellowship with, share in' (σύν + κοινωνέω); to make common cause with the deeds of darkness.
τοῖςtheDativearticle
ἔργοιςworksDativedat. of association (object of συγκοινωνέω)ἔργον: 'work, deed'; note 'works' (plural, fruitless) of darkness vs. 'fruit' (singular, organic) of light (v.9).
τοῖςtheDativearticle (attributive position)
ἀκάρποιςunfruitfulDativeattributive adjective (second attributive position)ἄκαρπος: 'unfruitful, barren' (α- + καρπός); darkness produces no true καρπός — a pointed contrast with v.9.
τοῦofGenitivearticle
σκότουςdarknessGenitivegenitive of source/qualityσκότος: 'darkness'; the realm whose deeds bear no lasting fruit.
μᾶλλονratheradverb (comparative, preference)μᾶλλον δέ: 'but rather'; intensifies to the positive alternative.
δὲbutadversative conjunction
καὶevenadverbial/ascensive conjunction
ἐλέγχετεexpose/reprovePres Act Impv 2 Pl · ἐλέγχωimperative (positive command)→ customary presentἐλέγχω: 'expose, convict, reprove'; to bring hidden deeds to light so their true nature is shown (cf. v.13).
12

τὰ γὰρ κρυφῇ γινόμενα ὑπ' αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν·

for it is shameful even to speak of the things done by them in secret;

Ground for exposingγὰργάρ grounds the call to expose: these secret deeds are so shameful that even mentioning them is disgraceful — hence the need to drag them into the light.
τὰthe (things)Accusativearticle (substantizes ptc.)
γὰρforexplanatory/causal conjunction
κρυφῇin secretadverb (manner)κρυφῇ: 'secretly, in hiding'; the deeds of darkness shun the light (cf. Jn 3:20).
γινόμεναdonePres Mid Ptc · Acc Pl Neut · γίνομαιsubstantival participle (object of λέγειν)→ present (habitual happening)γίνομαι: 'happen, be done'; the ongoing secret practices of the disobedient.
ὑπ'bypreposition + genitive (agency)
αὐτῶνthemGenitivegenitive of agency (object of ὑπό)
αἰσχρόνshamefulNominativepredicate adjectiveαἰσχρός: 'shameful, disgraceful'; cognate of αἰσχρότης (v.4) — too vile to name.
ἐστινit isPres Act Indic 3 Sg · εἰμίmain verb (impersonal copula)→ gnomic present
καὶevenadverbial/ascensive conjunction
λέγεινto speakPres Act Inf · λέγωepexegetical infinitive (subject of ἐστιν)→ present (general)λέγω: 'say, speak'; the infinitive functions as subject — 'even to speak (of them) is shameful.'
13

τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν.

but everything exposed by the light is made visible, for everything that is made visible is light.

Contrast + axiomδὲδέ turns to the result of exposure: the light makes things visible, and (γάρ) what is made visible becomes light itself — exposure is transforming, not merely revealing.
τὰtheNominativearticle
δὲbutadversative/transitional conjunction
πάνταall thingsNominativesubject (substantival adj.)πᾶς: 'all'; everything brought under the light's scrutiny.
ἐλεγχόμεναbeing exposedPres Pass Ptc · Nom Pl Neut · ἐλέγχωadverbial/attendant ptc. (temporal-conditional)→ present passive (process of exposure)ἐλέγχω: 'expose, convict'; resumes the imperative of v.11 — exposure is the precondition of becoming visible.
ὑπὸbypreposition + genitive (agency)
τοῦtheGenitivearticle
φωτὸςlightGenitivegenitive of agency (object of ὑπό)φῶς: 'light'; the agent of exposure — light shows things as they truly are.
φανεροῦταιis made visiblePres Pass Indic 3 Sg · φανερόωmain verb→ gnomic present (general principle)φανερόω: 'make visible, manifest' (from φανερός, 'visible'); the singular verb with a neuter plural subject is regular Greek.
πᾶνeverythingNominativesubject (substantival adj.)πᾶς: 'all, everything'; introduces the general maxim.
γὰρforexplanatory conjunction
τὸthe (thing)Nominativearticle (substantizes ptc.)
φανερούμενονmade visiblePres Pass Ptc · Nom Sg Neut · φανερόωsubstantival participle (subject)→ present passive (general)φανερόω: 'manifest'; could be middle ('what becomes visible'), but passive ('what is illumined') suits the agency of light.
φῶςlightNominativepredicate nominativeφῶς: 'light'; the axiom — what the light illumines is itself drawn into light, anticipating the summons of v.14.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ gnomic present
14

διὸ λέγει· Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.

Therefore it says: "Awake, O sleeper, and rise from the dead, and Christ will shine on you."

Inference + citation (summons)διὸδιό draws the conclusion in a quoted summons — apparently an early baptismal/Christian hymn echoing Isa 60:1 — calling the sleeper from death to Christ's light.
διὸthereforeinferential conjunctionδιό: 'therefore, for which reason'; introduces the summative citation.
λέγειit saysPres Act Indic 3 Sg · λέγωmain verb (citation formula)→ customary present (standing word)λέγω: 'say'; subject unexpressed — likely 'God/the Scripture says,' though the wording matches no single OT text exactly (echoing Isa 26:19; 60:1).
ἜγειρεawakePres Act Impv 2 Sg · ἐγείρωimperative (cited summons)→ present imperative (intransitive, 'wake up!')ἐγείρω: 'raise, wake'; intransitive in the active here — 'wake up,' the call to the spiritually asleep.
theNominativearticle (with ptc., vocatival nominative)
καθεύδωνsleeperPres Act Ptc · Nom Sg Masc · καθεύδωsubstantival ptc. (nominative of address)→ present (ongoing state)καθεύδω: 'sleep'; the nominative with article functions as a vocative — 'O sleeper'; sleep as the image of spiritual death.
καὶandcoordinating conjunction
ἀνάσταriseAor Act Impv 2 Sg · ἀνίστημιimperative (cited summons)→ aorist imperative (decisive rising)ἀνίστημι: 'rise, stand up'; the resurrection verb — rise from among the dead into new life.
ἐκfrompreposition + genitive (separation)
τῶνtheGenitivearticle
νεκρῶνdeadGenitivegenitive (separation; object of ἐκ)νεκρός: 'dead (one)'; 'from among the dead' — spiritual resurrection language (cf. 2:1, 5).
καὶandcoordinating conjunction
ἐπιφαύσειwill shine onFut Act Indic 3 Sg · ἐπιφαύσκωmain verb (promise)→ predictive future (consequence)ἐπιφαύσκω: 'shine upon, dawn upon' (a rare word; cf. ἐπιφώσκω); the promise that responding to the call brings Christ's dawn (cf. Isa 60:1).
σοιon youDativedat. of advantage/direction
theNominativearticle
ΧριστόςChristNominativesubjectΧριστός: 'Christ'; here the giver of light, the dawning sun on the awakened — climax of the light-section.
15

Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλ' ὡς σοφοί,

Look carefully, then, how you walk — not as unwise but as wise,

Inference / new exhortationοὖνοὖν opens the wisdom-section, resuming the walk-motif: in light of the call, watch carefully how you live — wisely, not foolishly.
ΒλέπετεlookPres Act Impv 2 Pl · βλέπωimperative (main verb)→ customary present (continual watchfulness)βλέπω: 'see, look'; here 'take heed, watch carefully' — guard your manner of life.
οὖνtheninferential conjunction
ἀκριβῶςcarefullyadverb (manner)ἀκριβῶς: 'accurately, carefully, strictly'; with precision and diligence (cf. Acts 18:25).
πῶςhowinterrogative adverb (indir. question)
περιπατεῖτεyou walkPres Act Indic 2 Pl · περιπατέωmain verb (indirect question)→ customary presentπεριπατέω: 'walk, conduct oneself'; the central verb of the section continues.
μὴnotnegative particle
ὡςascomparative particle (manner)
ἄσοφοιunwiseNominativepredicate nom. (substantival adj.)ἄσοφος: 'unwise, foolish' (α- + σοφός); NT hapax — the negative pole.
ἀλλ'butstrong adversative conjunction
ὡςascomparative particle (manner)
σοφοίwiseNominativepredicate nom. (substantival adj.)σοφός: 'wise'; practical, God-fearing wisdom (cf. the wisdom tradition) — the positive pole.
16

ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.

redeeming the time, because the days are evil.

Means/manner + groundasyndetonA participle specifying wise conduct — 'buying up the opportunity' — grounded (ὅτι) in the moral evil of the present age.
ἐξαγοραζόμενοιredeemingPres Mid Ptc · Nom Pl Masc · ἐξαγοράζωadverbial ptc. (means/manner, depends on περιπατεῖτε)→ present middle (ongoing, for oneself)ἐξαγοράζω: 'buy up, redeem' (ἐκ + ἀγοράζω, 'buy in the marketplace'); the middle = 'make the most of for yourselves' — seize the opportunity.
τὸνtheAccusativearticle
καιρόνtime/opportunityAccusativedirect objectκαιρός: 'opportune time, season' (not mere chronos); the strategic moment to be bought up for good.
ὅτιbecausecausal conjunction
αἱtheNominativearticle
ἡμέραιdaysNominativesubjectἡμέρα: 'day'; 'the days' = the present age, characterized by evil (cf. 6:13, 'the evil day').
πονηραίevilNominativepredicate adjectiveπονηρός: 'evil, wicked'; the present age is morally hostile, lending urgency to redeeming the time.
εἰσινarePres Act Indic 3 Pl · εἰμίmain verb (copula, causal clause)→ stative present
17

διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου.

Because of this do not be foolish, but understand what the will of the Lord is.

Inference (restated antithesis)διὰ τοῦτοδιὰ τοῦτο draws the consequence of the evil days: not folly, but understanding the Lord's will — the wisdom of v.15 made concrete.
διὰbecause ofpreposition + accusative (cause)
τοῦτοthisAccusativeobject of διά (refers to v.16)
μὴnotnegative particle (with imperative)
γίνεσθεbe/becomePres Mid Impv 2 Pl · γίνομαιimperative (prohibition)→ customary present (do not keep becoming)γίνομαι: 'become'; the verb of v.1, 7 — do not become senseless.
ἄφρονεςfoolishNominativepredicate nom. (substantival adj.)ἄφρων: 'senseless, without understanding' (α- + φρήν, 'mind'); lacking moral discernment.
ἀλλὰbutstrong adversative conjunction
συνίετεunderstandPres Act Impv 2 Pl · συνίημιimperative (positive command)→ customary presentσυνίημι: 'understand, comprehend' (lit. 'bring together'); grasp and act on the Lord's will.
τίwhatNominativeinterrogative pronoun (predicate, indir. question)
τὸtheNominativearticle
θέλημαwillNominativesubject (indir. question)θέλημα: 'will, purpose'; the Lord's desire for conduct, to be understood and obeyed (cf. v.10).
τοῦof theGenitivearticle
κυρίουLordGenitivepossessive/subjective genitiveκύριος: 'Lord'; the will is the Lord Christ's, the measure of wise living.
18

καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,

And do not get drunk with wine, in which is debauchery, but be filled in the Spirit,

Coordinate antithesis (the controlling command)καὶThe pivotal contrast: not the false ecstasy of wine but Spirit-fullness — the imperative πληροῦσθε governs the participles of vv.19–21.
καὶandcoordinating conjunction
μὴnotnegative particle (with imperative)
μεθύσκεσθεget drunkPres Pass Impv 2 Pl · μεθύσκωimperative (prohibition)→ customary present (do not be habitually intoxicated)μεθύσκω: 'make drunk'; passive 'get drunk'; the passive parallels πληροῦσθε — two opposed 'fillings.'
οἴνῳwith wineDativedat. of means/instrumentοἶνος: 'wine'; the means of the prohibited intoxication.
ἐνinpreposition + dative (reference)
whichDativerelative pronoun (object of ἐν; antecedent: drunkenness/wine)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula, rel. clause)→ gnomic present
ἀσωτίαdebaucheryNominativesubject (rel. clause)ἀσωτία: 'profligacy, dissipation' (lit. 'incorrigibility,' the life of the 'prodigal,' ἄσωτος, Lk 15:13); reckless excess.
ἀλλὰbutstrong adversative conjunction
πληροῦσθεbe filledPres Pass Impv 2 Pl · πληρόωimperative (the governing command)→ customary present (continual filling)πληρόω: 'fill, fulfill'; passive imperative — let the Spirit fill you; the ἐν is best read as means/content ('with/by the Spirit').
ἐνin/bypreposition + dative (means/sphere/content; debated)
πνεύματιSpiritDativedat. (means/content of filling)πνεῦμα: 'Spirit'; the Holy Spirit as the agent/content of the filling — the divine counterpart to wine's false inspiration.
19

λαλοῦντες ἑαυτοῖς ἐν ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,

addressing one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord,

Result/expression of filling (1)asyndetonThe first of five participles flowing from 'be filled': Spirit-fullness overflows in mutual address and heartfelt song to the Lord.
λαλοῦντεςaddressing/speakingPres Act Ptc · Nom Pl Masc · λαλέωadverbial ptc. (result/manner of πληροῦσθε)→ present (ongoing)λαλέω: 'speak, utter'; the participle depends on πληροῦσθε (v.18) — Spirit-filling shows itself in speech to one another.
ἑαυτοῖςto one anotherDativedat. of indirect object (reciprocal)ἑαυτοῖς: reflexive used reciprocally = 'to one another'; corporate, mutual edification.
ἐνin/withpreposition + dative (means/manner)
ψαλμοῖςpsalmsDativedat. of meansψαλμός: 'psalm'; sung praise, likely the OT Psalter or psalm-like compositions.
καὶandcoordinating conjunction
ὕμνοιςhymnsDativedat. of means (coordinate)ὕμνος: 'hymn'; songs of praise to God/Christ — distinctions among the three terms are not sharp.
καὶandcoordinating conjunction
ᾠδαῖςsongsDativedat. of means (coordinate)ᾠδή: 'song, ode'; general term for song, here qualified as 'spiritual.'
πνευματικαῖςspiritualDativeattributive adjectiveπνευματικός: 'spiritual'; prompted by the Spirit — possibly qualifying all three nouns.
ᾄδοντεςsingingPres Act Ptc · Nom Pl Masc · ᾄδωadverbial ptc. (manner, parallel)→ present (ongoing)ᾄδω: 'sing'; the cognate verb of ᾠδή — vocal praise.
καὶandcoordinating conjunction
ψάλλοντεςmaking melodyPres Act Ptc · Nom Pl Masc · ψάλλωadverbial ptc. (manner, parallel)→ present (ongoing)ψάλλω: orig. 'pluck (a string),' then 'sing praise'; cognate with ψαλμός — making melody.
τῇtheDativearticle
καρδίᾳheartDativedat. of means/sphere ('with the heart')καρδία: 'heart'; the inner center — the singing is to be heartfelt, not merely external.
ὑμῶνyourGenitivegenitive of possession
τῷto theDativearticle
κυρίῳLordDativedat. of recipient (to whom the song is directed)κύριος: 'Lord'; the praise is finally Godward, directed to the Lord Christ.
20

εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,

giving thanks always for everything in the name of our Lord Jesus Christ to God the Father,

Expression of filling (2)asyndetonThe third participle: Spirit-fullness expresses itself in constant, comprehensive thanksgiving — in Christ's name, to the Father.
εὐχαριστοῦντεςgiving thanksPres Act Ptc · Nom Pl Masc · εὐχαριστέωadverbial ptc. (manner/result of πληροῦσθε)→ present (continual)εὐχαριστέω: 'give thanks'; picks up εὐχαριστία of v.4 — gratitude marks the Spirit-filled life.
πάντοτεalwaysadverb (time/frequency)πάντοτε: 'always, at all times'; thanksgiving knows no off-season.
ὑπὲρforpreposition + genitive (reference)
πάντωνeverythingGenitiveobject of ὑπέρ (substantival adj.)πᾶς: 'all'; 'for all things' — comprehensive gratitude (cf. 1 Thess 5:18).
ἐνinpreposition + dative (sphere/authority)
ὀνόματιnameDativedat. of sphere ('in the name of')ὄνομα: 'name'; thanksgiving offered under Christ's authority and through his mediation.
τοῦof theGenitivearticle
κυρίουLordGenitivepossessive/epexegetical genitive (whose name)κύριος: 'Lord'; the full title follows in apposition.
ἡμῶνourGenitivegenitive of relationship
ἸησοῦJesusGenitiveapposition
ΧριστοῦChristGenitiveapposition
τῷto theDativearticle
θεῷGodDativedat. of recipient (to whom thanks given)θεός: God; the ultimate recipient of thanks, named as Father.
καὶand/evenconjunction (epexegetical: 'God, even the Father')
πατρίFatherDativeapposition to θεῷπατήρ: 'Father'; the single article (τῷ θεῷ καὶ πατρί) marks one referent — God who is Father.
21

ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.

submitting to one another in the fear of Christ.

Expression of filling (3) / hinge to household codeasyndetonThe final participle of the filling-series and the bridge to the household code: mutual submission 'in the fear of Christ' frames the wife/husband, child/parent, slave/master pairs that follow.
ὑποτασσόμενοιsubmittingPres Mid Ptc · Nom Pl Masc · ὑποτάσσωadverbial ptc. (result of πληροῦσθε; governs v.22)→ present (ongoing)ὑποτάσσω: 'subordinate, subject' (a military term, 'rank under'); the middle = voluntary self-subordination; v.22 borrows its verb from here.
ἀλλήλοιςto one anotherDativedat. of indirect object (reciprocal)ἀλλήλων: 'one another'; the reciprocal sets the tone of the whole code — ordered, mutual deference.
ἐνinpreposition + dative (manner/sphere)
φόβῳfear/reverenceDativedat. of mannerφόβος: 'fear, reverence'; reverent awe before Christ — the motive that grounds submission.
Χριστοῦof ChristGenitiveobjective genitive (fear directed toward Christ)Χριστοῦ: 'of Christ'; 'fear of Christ' (not of men) is the distinctively Christian reshaping of the OT 'fear of the Lord.'
22

Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ,

Wives, to your own husbands as to the Lord,

Household code: wivesasyndetonThe first pairing. There is no verb in the best text — 'submit' is supplied from v.21 — binding the code to Spirit-filling; wives' deference is rendered 'as to the Lord.'
ΑἱtheNominativearticle (with vocatival nominative)
γυναῖκεςwivesNominativenominative of address (vocatival)γυνή: 'woman, wife'; the article + nominative addresses a class — 'you wives.'
τοῖςtheDativearticle
ἰδίοιςownDativeattributive adjectiveἴδιος: 'one's own'; emphasizes the particular marriage bond — to her own husband, not men generally.
ἀνδράσινhusbandsDativedat. of indirect object (object of implied ὑποτάσσεσθε)ἀνήρ: 'man, husband'; the verb is borrowed from v.21 (ὑποτασσόμενοι), tying the command to mutual submission.
ὡςascomparative particle (manner)
τῷto theDativearticle
κυρίῳLordDativedat. (standard of comparison)κύριος: 'Lord'; the wife's deference is an expression of her submission to Christ, given its meaning and limit by him.
23

ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος·

because the husband is head of the wife as Christ also is head of the church, he himself being the Savior of the body;

Ground (the headship analogy)ὅτιὅτι grounds v.22 in the Christ-church analogy: the husband's headship mirrors Christ's headship of the church — but Christ is uniquely its Savior.
ὅτιbecausecausal conjunction
ἀνήρhusbandNominativesubjectἀνήρ: 'man, husband'; anarthrous but definite by context — 'the husband.'
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ gnomic/stative present
κεφαλὴheadNominativepredicate nominativeκεφαλή: 'head'; metaphorically 'source' or (more likely here) 'authority/preeminence' — debated, but the Christ-church parallel implies leadership exercised in love.
τῆςof theGenitivearticle
γυναικὸςwifeGenitivegenitive (over whom he is head)γυνή: 'wife'; the genitive of subordination — head 'of' the wife.
ὡςascomparative particle
καὶalsoadverbial conjunction
theNominativearticle
ΧριστὸςChristNominativesubject (comparison clause)Χριστός: 'Christ'; the archetype of headship from which the marital pattern derives.
κεφαλὴheadNominativepredicate nom. (verb 'is' supplied)κεφαλή: 'head'; of the church (cf. 1:22; 4:15) — Christ's supremacy over his body.
τῆςof theGenitivearticle
ἐκκλησίαςchurchGenitivegenitive (over whom he is head)ἐκκλησία: 'assembly, church' (lit. 'the called-out'); the gathered people of God, Christ's body.
αὐτὸςhe himselfNominativeintensive pronoun (apposition, emphatic)αὐτός: 'he himself'; marks the point at which the analogy breaks — Christ alone is Savior, a role no husband shares.
σωτὴρSaviorNominativepredicate nom. (apposition; verb implied)σωτήρ: 'Savior, deliverer'; Christ's unique saving role over his body distinguishes his headship from the husband's.
τοῦof theGenitivearticle
σώματοςbodyGenitiveobjective genitive (the body he saves)σῶμα: 'body'; the church as Christ's body (cf. 1:23; 4:12) — the recipient of his saving headship.
24

ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.

But as the church submits to Christ, so also wives should submit to their husbands in everything.

Application (resumption)ἀλλὰἀλλά resumes the main thread after the Savior-qualification: the church-Christ pattern (ὡς … οὕτως) is applied — wives submit to husbands 'in everything.'
ἀλλὰbutadversative/resumptive conjunctionἀλλά: here resumptive after the parenthetical 'Savior' clause — 'be that as it may.'
ὡςascomparative conjunction (correlative w/ οὕτως)
theNominativearticle
ἐκκλησίαchurchNominativesubject (comparison clause)ἐκκλησία: 'church'; the model of glad submission to Christ.
ὑποτάσσεταιsubmitsPres Mid Indic 3 Sg · ὑποτάσσωmain verb (comparison clause)→ customary present (habitual)ὑποτάσσω: 'submit'; the verb from v.21 now stated explicitly of the church.
τῷtoDativearticle
ΧριστῷChristDativedat. of indirect objectΧριστός: 'Christ'; the one to whom the church submits — the analogue of the husband.
οὕτωςsocorrelative adverb (apodosis of ὡς)οὕτως: 'thus, so'; completes the ὡς … οὕτως comparison.
καὶalsoadverbial conjunction
αἱtheNominativearticle
γυναῖκεςwivesNominativesubject (verb 'submit' supplied)γυνή: 'wife'; the verb ὑποτάσσονται/ὑποτασσέσθωσαν is implied from the comparison.
τοῖςto theDativearticle
ἀνδράσινhusbandsDativedat. of indirect objectἀνήρ: 'husband'; the object of the wife's submission.
ἐνinpreposition + dative (extent/reference)
παντίeverythingDativedat. of reference (substantival adj.)πᾶς: 'all, everything'; the scope, qualified implicitly by 'as to the Lord' (v.22) — submission within the bounds of obedience to Christ.
25

Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,

Husbands, love your wives, just as Christ also loved the church and gave himself up for her,

Household code: husbandsasyndetonThe second pairing, given far more space. The husband's charge is not rule but love — measured (καθώς) by Christ's self-sacrificing love for the church, echoing v.2.
ΟἱtheNominativearticle (with vocatival nominative)
ἄνδρεςhusbandsNominativenominative of address (vocatival)ἀνήρ: 'man, husband'; 'you husbands' — the addressees of the longer charge.
ἀγαπᾶτεlovePres Act Impv 2 Pl · ἀγαπάωimperative (main verb)→ customary present (continual loving)ἀγαπάω: 'love'; the husband's duty is sacrificial love, not the 'submit' addressed to wives — a radical reframing of patriarchal codes.
τὰςtheAccusativearticle
γυναῖκαςwivesAccusativedirect objectγυνή: 'wife'; the object of the husband's love.
καθὼςjust ascomparative conjunction (pattern)καθώς: 'just as'; sets Christ's love as the measure (cf. v.2).
καὶalsoadverbial conjunction
theNominativearticle
ΧριστὸςChristNominativesubject (comparison clause)Χριστός: 'Christ'; the model bridegroom.
ἠγάπησενlovedAor Act Indic 3 Sg · ἀγαπάωmain verb (comparison clause)→ constative aorist (the cross as one act)ἀγαπάω: 'love'; the aorist points to the decisive love displayed at the cross.
τὴνtheAccusativearticle
ἐκκλησίανchurchAccusativedirect objectἐκκλησία: 'church'; the object of Christ's love, the husband's pattern.
καὶandcoordinating conjunction
ἑαυτὸνhimselfAccusativedirect object (reflexive)ἑαυτόν: 'himself'; the measure of the love — total self-gift (cf. v.2).
παρέδωκενgave upAor Act Indic 3 Sg · παραδίδωμιmain verb (coordinate)→ constative aoristπαραδίδωμι: 'hand over, deliver up'; the same verb as v.2 — Christ's self-surrender for the church.
ὑπὲρforpreposition + genitive (benefit/substitution)
αὐτῆςherGenitiveobject of ὑπέρ (advantage)αὐτῆς: 'her,' i.e. the church — the beneficiary of Christ's self-offering.
26

ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,

that he might sanctify her, having cleansed her by the washing of water with the word,

Purpose of Christ's self-givingἵναἵνα states the goal of the cross: to sanctify the church, having cleansed her — baptismal imagery ('washing of water with the word') describes the means.
ἵναthatconjunction (purpose)
αὐτὴνherAccusativedirect object (of ἁγιάσῃ)
ἁγιάσῃhe might sanctifyAor Act Subj 3 Sg · ἁγιάζωsubjunctive (purpose, main verb of ἵνα clause)→ constative aoristἁγιάζω: 'make holy, consecrate, set apart'; the purpose of Christ's death — to render the church holy to himself.
καθαρίσαςhaving cleansedAor Act Ptc · Nom Sg Masc · καθαρίζωadverbial ptc. (means; antecedent/coincident with ἁγιάσῃ)→ aorist (the cleansing event)καθαρίζω: 'cleanse, purify'; the participle expresses the means or attendant act of sanctifying — washing precedes/effects consecration.
τῷby theDativearticle
λουτρῷwashingDativedat. of means/instrumentλουτρόν: 'bath, washing'; widely taken as baptism (cf. Tit 3:5), perhaps with a nuptial echo (the bride's prenuptial bath).
τοῦofGenitivearticle
ὕδατοςwaterGenitivegenitive of means/content (the washing of water)ὕδωρ: 'water'; the element of the cleansing washing.
ἐνwith/bypreposition + dative (means/accompaniment)
ῥήματιwordDativedat. (means/accompaniment of the washing)ῥῆμα: 'spoken word, utterance'; the gospel word/confession that accompanies and gives the washing its meaning (not the written λόγος).
27

ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος.

that he might present the church to himself in splendor, having no spot or wrinkle or any such thing, but that she might be holy and blameless.

Ultimate purpose (consummation)ἵναA second, climactic ἵνα: the final goal is presentation of the church as a radiant, flawless bride — holy and blameless, echoing the destiny of 1:4.
ἵναthatconjunction (purpose)
παραστήσῃhe might presentAor Act Subj 3 Sg · παρίστημιsubjunctive (purpose, main verb)→ constative aoristπαρίστημι: 'present, place beside'; a nuptial/cultic term — to present the bride (cf. 2 Cor 11:2) or an offering.
αὐτὸςhe himselfNominativeintensive pronoun (subject, emphatic)αὐτός: 'he himself'; Christ is both groom and the one who presents the bride — to himself.
ἑαυτῷto himselfDativedat. of advantage (reflexive)ἑαυτῷ: 'to himself'; the church is presented for his own possession and delight.
ἔνδοξονin splendorAccusativepredicate accusative (object complement of ἐκκλησίαν)ἔνδοξος: 'glorious, splendid' (ἐν + δόξα); the bride arrayed in glory.
τὴνtheAccusativearticle
ἐκκλησίανchurchAccusativedirect objectἐκκλησία: 'church'; the glorious bride presented to Christ.
μὴnotnegative particle (with ptc.)
ἔχουσανhavingPres Act Ptc · Acc Sg Fem · ἔχωattributive participle (modifies ἐκκλησίαν)→ present (resultant state)ἔχω: 'have'; describing the bride's flawless condition.
σπίλονspotAccusativedirect object (of ἔχουσαν)σπίλος: 'spot, stain, blemish'; a defiling mark — absent from the bride.
ordisjunctive conjunction
ῥυτίδαwrinkleAccusativedirect object (coordinate)ῥυτίς: 'wrinkle' (NT hapax); a mark of age/decay — the bride is ageless, unfading.
ordisjunctive conjunction
τιanythingAccusativeindefinite pronoun (direct object)τις: 'any, some'; sweeps in every conceivable blemish.
τῶνof theGenitivearticle (partitive)
τοιούτωνsuch thingsGenitivepartitive genitiveτοιοῦτος: 'of such kind'; 'any such thing' — the catch-all for defects.
ἀλλ'butstrong adversative conjunction
ἵναthatconjunction (purpose, positive counterpart)
she might bePres Act Subj 3 Sg · εἰμίsubjunctive (purpose, copula)→ stative present (resultant condition)
ἁγίαholyNominativepredicate adjectiveἅγιος: 'holy'; the positive goal — set apart wholly to Christ.
καὶandcoordinating conjunction
ἄμωμοςblamelessNominativepredicate adjectiveἄμωμος: 'without blemish' (α- + μῶμος); a sacrificial term (an unblemished victim) — echoing the church's election in 1:4.
28

οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ,

In the same way husbands ought to love their own wives as their own bodies. He who loves his own wife loves himself,

Application (inference)οὕτωςοὕτως applies the Christ-pattern: husbands ought to love wives as their own bodies — for in the one-flesh union, to love her is to love oneself.
οὕτωςin the same wayadverb (manner, drawing the inference)οὕτως: 'thus, so'; applies the Christ-church model to husbands.
ὀφείλουσινoughtPres Act Indic 3 Pl · ὀφείλωmain verb (obligation)→ customary present (standing duty)ὀφείλω: 'owe, be obligated'; the language of moral debt — husbands are duty-bound to such love.
καὶalsoadverbial conjunction
οἱtheNominativearticle
ἄνδρεςhusbandsNominativesubjectἀνήρ: 'husband'; the subject of the obligation.
ἀγαπᾶνto lovePres Act Inf · ἀγαπάωcomplementary infinitive (of ὀφείλουσιν)→ customary presentἀγαπάω: 'love'; the content of the obligation.
τὰςtheAccusativearticle
ἑαυτῶνtheir ownGenitivegenitive of possession (reflexive)ἑαυτῶν: 'their own'; underscores the particular bond (cf. ἰδίοις, v.22).
γυναῖκαςwivesAccusativedirect object (of ἀγαπᾶν)γυνή: 'wife'; the object of the husband's love.
ὡςascomparative particle
τὰtheAccusativearticle
ἑαυτῶνtheir ownGenitivegenitive of possession (reflexive)
σώματαbodiesAccusativeaccusative (standard of comparison)σῶμα: 'body'; the one-flesh union means the wife is, in effect, the husband's own body (cf. v.31).
the (one)Nominativearticle (substantizes ptc.)
ἀγαπῶνwho lovesPres Act Ptc · Nom Sg Masc · ἀγαπάωsubstantival participle (subject)→ present (general/gnomic)ἀγαπάω: 'love'; the loving husband, stated as a maxim.
τὴνtheAccusativearticle
ἑαυτοῦhis ownGenitivegenitive of possession (reflexive)
γυναῖκαwifeAccusativedirect object
ἑαυτὸνhimselfAccusativedirect object (of second ἀγαπᾷ)ἑαυτόν: 'himself'; the logic of one flesh — loving her is self-love in the best sense.
ἀγαπᾷlovesPres Act Indic 3 Sg · ἀγαπάωmain verb→ gnomic present (general truth)ἀγαπάω: 'love'; the conclusion of the maxim.
29

οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ Χριστὸς τὴν ἐκκλησίαν,

for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church,

Ground (from common experience)γάργάρ grounds v.28 in self-evident experience: people nourish their own flesh — and so does Christ for the church, the standing pattern.
οὐδεὶςno oneNominativesubject (negated)οὐδείς: 'no one'; the universal negative grounding the appeal to nature.
γάρforexplanatory/causal conjunction
ποτεeveradverb (time, with negative = 'never')ποτέ: here with οὐδείς = 'no one ever.'
τὴνtheAccusativearticle
ἑαυτοῦhis ownGenitivegenitive of possession (reflexive)
σάρκαfleshAccusativedirect object (of ἐμίσησεν)σάρξ: 'flesh, body'; here the physical self — preparing for the 'one flesh' of v.31 (Gen 2:24).
ἐμίσησενhatedAor Act Indic 3 Sg · μισέωmain verb→ gnomic aorist (timeless general truth)μισέω: 'hate'; the gnomic aorist states a maxim about human nature.
ἀλλὰbutstrong adversative conjunction
ἐκτρέφειnourishesPres Act Indic 3 Sg · ἐκτρέφωmain verb→ gnomic presentἐκτρέφω: 'nourish, feed up, rear' (ἐκ-intensive of τρέφω); to bring to maturity by feeding — also used of rearing children (6:4).
καὶandcoordinating conjunction
θάλπειcherishesPres Act Indic 3 Sg · θάλπωmain verb (coordinate)→ gnomic presentθάλπω: lit. 'warm, keep warm' (of a bird brooding, 1 Thess 2:7); tender, warming care.
αὐτήνitAccusativedirect objectαὐτήν: 'it' (the flesh) — object of nourishing and cherishing.
καθὼςjust ascomparative conjunction (pattern)
καὶalsoadverbial conjunction
theNominativearticle
ΧριστὸςChristNominativesubject (verb 'nourishes/cherishes' supplied)Χριστός: 'Christ'; nourishes and cherishes the church as a man his own body.
τὴνtheAccusativearticle
ἐκκλησίανchurchAccusativedirect object (verb implied)ἐκκλησία: 'church'; the object of Christ's nourishing care.
30

ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.

because we are members of his body.

Ground (incorporation)ὅτιὅτι grounds Christ's care: he cherishes the church because we are members of his body — the union that makes the analogy real, not merely figurative.
ὅτιbecausecausal conjunction
μέληmembersNominativepredicate nominativeμέλος: 'member, limb'; believers as bodily parts of Christ (cf. 4:25; 1 Cor 12:27).
ἐσμὲνwe arePres Act Indic 1 Pl · εἰμίmain verb (copula)→ stative presentεἰμί: 'be'; the shift to first-person plural ('we') draws the readers into the union.
τοῦof theGenitivearticle
σώματοςbodyGenitivepartitive/possessive genitive (whole of which we are parts)σῶμα: 'body'; the church as Christ's body — the basis of his self-identifying love.
αὐτοῦhisGenitivegenitive of possession
31

ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.

"For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh."

Scripture citation (Gen 2:24)ἀντὶ τούτουGen 2:24 (LXX) is cited as the charter of marriage; in v.32 Paul reads it of Christ and the church — the foundational text for the whole code.
ἀντὶforpreposition + genitive (cause/exchange)ἀντί: lit. 'in place of'; ἀντὶ τούτου renders the LXX 'for this reason, on this account.'
τούτουthisGenitiveobject of ἀντί
καταλείψειwill leaveFut Act Indic 3 Sg · καταλείπωmain verb (gnomic future of citation)→ gnomic future (timeless ordinance)καταλείπω: 'leave behind, forsake'; the future of the LXX states an enduring creation principle.
ἄνθρωποςa manNominativesubjectἄνθρωπος: 'human, man'; here the husband of Gen 2.
τὸνtheAccusativearticle
πατέραfatherAccusativedirect objectπατήρ: 'father'; the family of origin left for the new union.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
μητέραmotherAccusativedirect object (coordinate)μήτηρ: 'mother'; coordinate with father.
καὶandcoordinating conjunction
προσκολληθήσεταιwill be joinedFut Pass Indic 3 Sg · προσκολλάωmain verb (coordinate)→ gnomic futureπροσκολλάω: 'glue/cleave to' (πρός + κόλλα, 'glue'); the passive 'be joined fast' — a permanent bonding.
πρὸςtopreposition + accusative (direction/union)
τὴνtheAccusativearticle
γυναῖκαwifeAccusativeobject of πρόςγυνή: 'wife'; the one to whom he cleaves.
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
ἔσονταιwill becomeFut Mid Indic 3 Pl · εἰμίmain verb (with εἰς = 'become')→ gnomic futureεἰμί: 'be'; ἔσονται εἰς is a Semitic idiom (LXX) = 'will become' — the two made one.
οἱtheNominativearticle
δύοtwoNominativesubject (substantival numeral)δύο: 'two'; the LXX makes explicit the duality united into one — basis for the 'great mystery.'
εἰςintopreposition + accusative (result; Semitic 'become')
σάρκαfleshAccusativeobject of εἰς (predicate of result)σάρξ: 'flesh'; the one-flesh union — physical, covenantal, and (says v.32) typological of Christ and the church.
μίανoneAccusativeattributive adjectiveεἷς: 'one'; the unity into which the two are merged.
32

τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.

This mystery is great — but I am speaking with reference to Christ and the church.

Interpretive comment (the mystery)δὲPaul's own gloss on Gen 2:24: the one-flesh union is a 'great mystery' that he reads of Christ and the church — the typological key to the whole passage.
τὸtheNominativearticle
μυστήριονmysteryNominativesubjectμυστήριον: 'mystery'; a revealed secret of God's purpose (cf. 1:9; 3:3–9) — here the union of Christ and church foreshadowed in marriage. (Latin sacramentum here gave rise to the medieval view of marriage as a sacrament.)
τοῦτοthisNominativeattributive demonstrative
μέγαgreatNominativepredicate adjectiveμέγας: 'great'; the profundity of the mystery, not (pace the Vulgate) sacramental status.
ἐστίνisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present
ἐγὼINominativesubject (emphatic pronoun)ἐγώ: 'I'; emphatic — 'I for my part am speaking…'; marks Paul's own interpretive claim.
δὲbutadversative/explanatory conjunction
λέγωam speakingPres Act Indic 1 Sg · λέγωmain verb→ progressive present (the act of interpreting)λέγω: 'say, mean'; 'I am speaking with reference to…' — Paul declares the text's deeper referent.
εἰςwith reference topreposition + accusative (reference)εἰς: here 'with reference to, in regard to' — the typological application.
ΧριστὸνChristAccusativeobject of εἰς (reference)Χριστός: 'Christ'; the antitype of the husband.
καὶandcoordinating conjunction
εἰςtopreposition + accusative (reference, repeated)
τὴνtheAccusativearticle
ἐκκλησίανchurchAccusativeobject of εἰς (reference)ἐκκλησία: 'church'; the antitype of the wife — the bride of Christ.
33

πλὴν καὶ ὑμεῖς οἱ καθ' ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.

Nevertheless, let each one of you also love his own wife as himself, and let the wife respect her husband.

Summary applicationπλὴνπλήν ('in any case') turns from the mystery back to the practical charge, summing the whole code: each husband must love his wife as himself, and the wife respect her husband.
πλὴνneverthelessadverb/conjunction (resumptive, 'in any case')πλήν: 'however, in any case'; breaks off the digression to restate the duty.
καὶalsoadverbial conjunction
ὑμεῖςyouNominativesubject (emphatic, distributed by ἕκαστος)ὑμεῖς: 'you' (pl.); the whole congregation, then individualized.
οἱtheNominativearticle (with distributive phrase)
καθ'according topreposition (distributive, καθ' ἕνα = 'one by one')κατά: in καθ' ἕνα, 'individually, one by one.'
ἕναoneAccusativeobject of κατά (distributive)εἷς: 'one'; καθ' ἕνα = severally.
ἕκαστοςeachNominativesubject (distributive apposition to ὑμεῖς)ἕκαστος: 'each one'; the shift to singular (with sg. verb) individualizes the command.
τὴνtheAccusativearticle
ἑαυτοῦhis ownGenitivegenitive of possession (reflexive)
γυναῖκαwifeAccusativedirect object (of ἀγαπάτω)γυνή: 'wife'; the object of each man's love.
οὕτωςsocorrelative adverb (with ὡς)οὕτως: 'so, thus'; correlative with the following ὡς.
ἀγαπάτωlet him lovePres Act Impv 3 Sg · ἀγαπάωimperative (3rd singular, distributive)→ customary present (continual loving)ἀγαπάω: 'love'; the singular imperative drives the charge home to each individual husband.
ὡςascomparative particle
ἑαυτόνhimselfAccusativeaccusative (standard of comparison)ἑαυτόν: 'himself'; the measure of love — as his own self (cf. Lev 19:18; v.28).
theNominativearticle
δὲandconnective/mild adversative conjunction
γυνὴwifeNominativesubject (of φοβῆται)γυνή: 'wife'; the second half of the summary, balancing the husband's charge.
ἵναthat / [imperatival]conjunction (imperatival ἵνα = command)ἵνα: normally 'in order that,' but here imperatival — 'let the wife respect' — a clipped command.
φοβῆταιrespect/reverencePres Mid Subj 3 Sg · φοβέομαιsubjunctive (imperatival ἵνα, main verb)→ customary present (continual reverence)φοβέομαι: 'fear, reverence'; here respect/deep regard, not terror — answering the 'fear of Christ' (v.21) and the wife's submission (v.22).
τὸνtheAccusativearticle
ἄνδραhusbandAccusativedirect object (of φοβῆται)ἀνήρ: 'husband'; the object of the wife's reverent respect — the code closes where it began (v.22).