Ephesians 2:17

← Ephesians 2:16 Ephesians 2:18 →

Ephesians 2:17 in Multiple Translations

Berean Standard Bible BSB

He came and preached peace to you who were far away and peace to those who were near.

King James Version KJV

And came and preached peace to you which were afar off, and to them that were nigh.

American Standard Version ASV

and he came and preached peace to you that were far off, and peace to them that were nigh:

Bible in Basic English BBE

And he came preaching peace to you who were far off, and to those who were near;

Free Bible Version FBV

He came and shared the good news of peace with those of you who were far away, and those who were nearby,

Geneva Bible 1599 GNV

And came, and preached peace to you which were afarre off, and to them that were neere.

Young's Literal Translation YLT

and having come, he did proclaim good news — peace to you — the far-off and the nigh,

World English Bible WEB

He came and preached peace to you who were far off and to those who were near.

Noah Webster Bible WBS

And came and preached peace to you who were afar off, and to them that were nigh.

Douay-Rheims 1899 DRV

And coming, he preached peace to you that were afar off, and peace to them that were nigh.

Translation for Translators T4T

He came to earth and proclaimed that you non-Jews, who did not have a relationship with [MET] God, and us(exc) Jews, who considered that we(exc) belonged to [MET] God’s family, can all now have peace with God.

Plain English Version PEV

Jesus came and told people God’s message. He said that everyone can be friends with God, and they can be friends with each other. He said that you mob that are not Jews, can be friends with God. You mob were far away from God at that time. And he also said that us Jewish mob can be friends with God. We were more close to God at that time.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Ephesians 2:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Ephesians 2:17 Interlinear (Deep Study)

BIB

GRK και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς

και kai G2532 and Conj

ελθων erchomai G2064 to come/go Verb-2AAP-NSM

ευηγγελισατο euangelizomai G2097 to speak good news Verb-AMI-3S

ειρηνην eirēnē G1515 peace Noun-ASF

υμιν su G4771 you Pron-2DP

τοις ho G3588 the/this/who Art-DPM

μακραν makran G3112 far Adv

και kai G2532 and Conj

τοις ho G3588 the/this/who Art-DPM

εγγυς engus G1451 near Adv

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Ephesians 2:17

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.

ελθων erchomai G2064 "to come/go" Verb-2AAP-NSM

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ευηγγελισατο euangelizomai G2097 "to speak good news" Verb-AMI-3S

To announce good news, especially the gospel, is the meaning of this word, as seen in Revelation 10:7 and Luke 16. It means to share the message of God's love and salvation. This word is often translated as 'evangelize' or 'preach the gospel'.

Definition: εὐαγγελίζω [in LXX for בָּשַׂר pi., hith.; for good news in general: 1Ki.31:9, al.; of God's loving kindness, Psa.40:10 96:2, and esp. of Messianic blessings, Isa.40:9 60:6, al. ;] to bring or announce glad tidings; __1. act. (only in late writers): with accusative of person(s), Rev.10:7; before ἐπί, with accusative of person(s), Rev.14:6; pass., of things, to be proclaimed as glad tidings: Luk.16:16, Gal.1:11, 1Pe.1:25; impers., 1Pe.4:6; of persons, to have glad tidings proclaimed to one: Mat.11:5, Luk.7:22, Heb.4:2, 6 __2. Depon. mid. (cl.), to proclaim glad tidings, in NT esp. of the Christian message of salvation: absol., Luk.9:6, Rom.15:20, al.; with dative of person(s), Luk.4:18 (LXX), Rom.1:15, al.; in same sense with accusative of person(s) (not cl.), Luk.3:18, Act.16:10, Gal.1:9, 1Pe.1:12; with accusative of thing(s), εἰρήνην, Act.10:36, Rom.10:15" (LXX) ; τ, βασιλείαν τ. θεοῦ, Luk.8:1; with dative of person(s), Luk.1:19 4:43, Eph.2:17 3:8; αὐτῷ τ. Ἰησοῦν, Act.8:35 17:18; with dupl. accusative, Act.13:32; with accusative of person(s) and inf., Act.14:15; τ. κώμας (πολεῖς), Act.8:25, 40 14:21 (cf. προ-ευαγγελίζομαι) (AS)

Usage: Occurs in 52 NT verses. KJV: declare, bring (declare, show) glad (good) tidings, preach (the gospel) See also: 1 Corinthians 1:17; Ephesians 2:17; 1 Peter 1:12.

ειρηνην eirēnē G1515 "peace" Noun-ASF

This word means peace, and is used in the Bible to describe a state of harmony, prosperity, or freedom from war. For example, in Luke 14:32 and Romans 14:17, it's used to talk about peace between people or nations. It's like saying 'let's have peace and quiet, and live in rest and harmony'.

Definition: εἰρήνη, -ης, ἡ, [in LXX chiefly for שָׁלוֹם ;] peace; __1. of public peace, freedom from war: Luk.14:32, Act.12:20 24:2; of the church, Ac 9:31. __2. Of peace between persons, concord, agreement : Mat.10:34, Luk.12:51, Rom.14:17, 1Co.7:15, Gal.5:22, Jas.3:18; ζητεῖν εἰ., 1Pe.3:11; διώκειν, 2Ti.2:22; ib. before μετὰ πάντων, Heb.12:14; by meton., of him who brings peace, Eph.2:14. __3. As in LXX (= Heb. שָׁלוֹם, Aram. שְׁלָם), of a state of security and safety: Jhn.16:33, Rom.2:10, 1Th.5:3,́ whence the formulae, ὕπαγε (πορεύου) εἰς εἰ, Mrk.5:34, Luk.7:50 (cf. 1Ki.1:17, al.; לְכִי לְשָׁלוֹם); εἰ. ὑμῖν (שָׁלוֹם לָכֶם), Jhn.20:19, 21, 26; ἀπολύειν ἐν εἰ., Luk.2:29, cf. 1Co.16:11; ἡ εἰ. ὑμῶν, Mat.10:13, Luk.10:6; υἱὸς εἰρήνης, ib. __4. Of spiritual peace, the peace of Christ's kingdom (DCG, ii, 330f.): Luk.1:79 2:14 Jhn.16:33, Rom.2:10 5:1 8:6, al.; ὁ κύριος τῆς εἰ., 2Th.3:16; ὁ θεὸς τῆς εἰ., Rom.15:33 16:20, 2Co.13:11, al.; in epistolary salutations, Rom.1:7, 1Co.1:3, Gal.1:3, 1Th.1:1, 1Pe.1:2, 2Jo.3, Rev.1:4, al. (see Cremer, 244). (AS)

Usage: Occurs in 86 NT verses. KJV: one, peace, quietness, rest, + set at one again See also: 1 Corinthians 1:3; Hebrews 13:20; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τοις ho G3588 "the/this/who" Art-DPM

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.

μακραν makran G3112 "far" Adv

This word means something is far away, as in Luke 15:20 and Matthew 8:30. It can be physical or metaphorical distance.

Definition: μακράν (prop. fem. accusative of μακρός, Sc. ὁδόν), adv. , [in LXX for רָחוֹק hi., רָחַק, etc. ;] a long way, far: Luk.15:20, Act.22:21; before ἀπό, Mat.8:30, Luk.7:6, Jhn.21:8, Act.17:27; id. metaphorically, Mrk.12:34; οἱ εἰς μ., Act.2:39 (cf. Isa.2:2); metaphorically, οἱ ποτὲ ὄντες μ. (opposite to ἐγγύς), Eph.2:13; οἱ μ., Eph.2:17.† (AS)

Usage: Occurs in 9 NT verses. KJV: (a-)far (off), good (great) way off See also: Acts 17:27; John 21:8; Matthew 8:30.

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.

τοις ho G3588 "the/this/who" Art-DPM

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.

εγγυς engus G1451 "near" Adv

Near or close to something, whether it's a place or a time, as in Jesus being near to those who need Him

Definition: ἐγγύς, adv., [in LXX chiefly for קָרוֹב ;] near; __1. of place: Jhn.19:20, 42; as prep. with genitive (M, Pr., 99), Luk.19:11, Jhn.3:23 6:19, 23 11:18, 54, Act.1:12; with dative, Act.9:38 27:8; superl., ἔγγιστα, Mrk.6:36, WH, mg.; metaphorically, ֹοἱ ἐ., opposite to οἱ μακράν, Eph.2:17; ἐ. γίνεσθαι, Eph.2:13; ἐ. σου τὸ ῥῆμα, Rom.10:8 (LXX). __2. Of time: Mat.24:32 26:18, Mrk.13:28, 29 Luk.21:30, 31 Jhn.2:13 6:4 7:2 11:55, Rev.1:3 22:10; ὁ κύριος ἐ., Php.4:5; before ἐπὶ θύραις, Mat.24:33; compar., ἐγγύτερον (neut. of adj. -ος, used adverbially), Rom.13:11 (cf. R, txt.); as prep. with genitive, ἐ. κατάρας, Heb.6:8; ἀφανισμοῦ, Heb.8:13 (cf. Cremer, 223).† (AS)

Usage: Occurs in 30 NT verses. KJV: from , at hand, near, nigh (at hand, unto), ready See also: Acts 1:12; John 11:55; Hebrews 6:8.

Study Notes — Ephesians 2:17

Show Verse Quote Highlights

Context
Cross References
Ephesians 2:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 2:17
Jamieson-Fausset-Brown on Ephesians 2:17
Matthew Poole's Commentary on Ephesians 2:17
Trapp's Commentary on Ephesians 2:17
Ellicott's Commentary on Ephesians 2:17
Adam Clarke's Commentary on Ephesians 2:17
Cambridge Bible on Ephesians 2:17
Barnes' Notes on Ephesians 2:17
Whedon's Commentary on Ephesians 2:17
Sermons on Ephesians 2:17

Context — One in Christ

15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace 16and reconciling both of them to God in one body through the cross, by which He put to death their hostility.

17He came and preached peace to you who were far away and peace to those who were near.

18For through Him we both have access to the Father by one Spirit. 19Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household,

Cross References

	Reference	Text (BSB)
1	Isaiah 57:19–21	bringing praise to their lips. Peace, peace to those far and near,” says the LORD, “and I will heal them.” But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck. “There is no peace,” says my God, “for the wicked.”
2	Acts 10:36	He has sent this message to the people of Israel, proclaiming the gospel of peace through Jesus Christ, who is Lord of all.
3	Romans 5:1	Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,
4	Acts 2:39	This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”
5	Psalms 148:14	He has raised up a horn for His people, the praise of all His saints, of Israel, a people near to Him. Hallelujah!
6	Ephesians 2:13–14	But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility
7	Deuteronomy 4:7	For what nation is great enough to have a god as near to them as the LORD our God is to us whenever we call on Him?
8	Zechariah 9:10	And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the bow of war will be broken. Then He will proclaim peace to the nations. His dominion will extend from sea to sea, and from the Euphrates to the ends of the earth.
9	Psalms 147:19–20	He declares His word to Jacob, His statutes and judgments to Israel. He has done this for no other nation; they do not know His judgments. Hallelujah!
10	Isaiah 52:7	How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”

Ephesians 2:17 Summary

Ephesians 2:17 says that Jesus came and preached peace to those who were far away and those who were near. This means that Jesus brought a message of peace and reconciliation to everyone, regardless of their background or circumstances. Through Jesus, we can have peace with God and with each other, as seen in Romans 5:1, which says that we have peace with God through our Lord Jesus Christ. This peace is not just the absence of conflict, but a deep, spiritual peace that comes from being in a right relationship with God, as seen in Philippians 4:7, which says that the peace of God surpasses all understanding.

Frequently Asked Questions

Who are the 'you who were far away' and the 'those who were near' in Ephesians 2:17?

The 'you who were far away' refers to the Gentiles, who were not part of God's covenant people, while 'those who were near' refers to the Jews, who were already part of God's covenant people, as seen in Ephesians 2:11-12, which explains that Gentiles were once separated from God's people, but now are brought near through Jesus Christ.

What kind of peace is being preached in Ephesians 2:17?

The peace being preached is not just the absence of conflict, but a deep, spiritual peace that comes from being reconciled to God, as seen in Colossians 1:20, which says that God has reconciled all things to Himself through Jesus Christ.

How did Jesus preach peace to those who were far away and near?

Jesus preached peace through His life, death, and resurrection, as seen in Romans 5:8, which says that God demonstrated His love for us by sending Jesus to die for us while we were still sinners, and in Ephesians 2:16, which says that Jesus reconciled both Jews and Gentiles to God in one body through the cross.

What is the result of Jesus preaching peace to those who were far away and near?

The result is that both groups now have access to the Father by one Spirit, as seen in Ephesians 2:18, and are no longer strangers and foreigners, but fellow citizens with the saints and members of God's household, as seen in Ephesians 2:19.

Reflection Questions

What does it mean to you that Jesus preached peace to those who were far away, and how does that apply to your life today?
How can you share the peace of Jesus with those around you, especially those who may feel far away from God?
What are some ways that you can experience the peace of Jesus in your own life, and how can you cultivate that peace in your relationships with others?
How does the fact that Jesus preached peace to both those who were near and far away challenge your own biases and prejudices, and what can you do to overcome them?

Gill's Exposition on Ephesians 2:17

And came and preached peace to you which were afar off,.... Which is to be understood not of Christ's coming in the flesh; for when he came in the flesh, he came only to the Jews that were nigh, and

Jamieson-Fausset-Brown on Ephesians 2:17

And came and preached peace to you which were afar off, and to them that were nigh.

Matthew Poole's Commentary on Ephesians 2:17

And came; partly in his own person, as to the Jews, and partly by his apostles, whom he appointed to preach the gospel to the Gentiles: so . And preached peace to you which were afar off; far from the knowledge of the truth, from Christ, and salvation by him, as . And to them that were nigh; nigh in comparison of the Gentiles, nigh by the knowledge of God and his law, and the promises of the Messiah: see .

Trapp's Commentary on Ephesians 2:17

17 And came and preached peace to you which were afar off, and to them that were nigh. Ver. 17. To them that were nigh] That is, "the children of Israel, a people near unto him," Psalms 148:14.

Ellicott's Commentary on Ephesians 2:17

(17) And came and preached peace.—The word “came” certainly carries back our thoughts to our Lord’s own preaching, when, after the Resurrection, He came “and stood in the midst of them, and said, Peace be unto you” (Luke 24:36; John 20:19; John 20:21). But we note that at that very time He repeated the salutation “Peace be unto you,” with the expressive addition, “As my Father hath sent Me, even so send I you,” and with the charge, “Receive ye the Holy Ghost,” for the future mission “to remit or retain sins.” In the same connection we have in John 14:25-28, the promise of the Comforter, and the words “Peace I leave with you; My peace I give unto you. . . . I go away and come again to you.” Hence we cannot limit His “coming” to the appearance after the Resurrection. At all times through the witness of the Holy Spirit, whether with or without the preaching of His servants (John 15:27), He “stands at the door and knocks” (Revelation 3:20) with the message of peace. For since the “peacemakers” are “called the children of God,” He, the Son of God, must be emphatically the Peacemaker. To you which were afar off, and to them that were nigh.—As the enmity was the enmity with God, so the peace is peace with God; but still the Apostle, having the idea of reunion between Jew and Gentile present to his mind, cannot refrain from bringing out clearly the call of both to one peace, and therefore to unity with one another. The passage is a quotation from Isaiah 57:19.

Adam Clarke's Commentary on Ephesians 2:17

Verse 17. And came and preached peace] Proclaimed the readiness of God to forgive and save both Jews and Gentiles. See Clarke on Ephesians 2:13.

Cambridge Bible on Ephesians 2:17

17. and came] from the work of the Cross, from the Grave. “Peace” was His first word in Resurrection-life to His gathered Church (John 20:19); and that Church was then, and not till then, sent to the world, “far off” as well as “nigh,” to be an “ambassador on behalf of Christ” (2 Corinthians 5:20), representing Him in His preaching ministry of peace. Thus vicariously, but really, had He “come” to the Ephesians among others.—Cp. Acts 3:26; “God, having raised up His Son Jesus, sent Him to bless you;” and, for the phrase “preaching peace,” Acts 10:36.peace] The word and thought still, as before, refer immediately to the inner harmony of the New Israel, ultimately to that Israel’s “peace with God.” The next verse suggests this double reference; (1) “we both have access &c.;” (2) “we have access unto the Father.”to you … nigh] See on Ephesians 2:13. The whole phrase is from Isaiah 57:19, “Peace, peace, to him that is far off and to him that is near, saith the Lord” (LXX., “to them that are far off &c.”). The Apostle implicitly claims the Prophet as foretelling (whether he knew it or not) peace in and to the New Israel.—The best reading here repeats “peace;” “and peace to them that were nigh.”

Barnes' Notes on Ephesians 2:17

And came and preached peace - That is, the system of religion which he proclaimed, was adapted to produce peace with God.

Whedon's Commentary on Ephesians 2:17

17. And came—From heaven to earth at his first advent, announced by angels with “on earth peace.” His personal preaching, though limited to Jews, announced peace to all and for all.

Sermons on Ephesians 2:17

	Sermon	Description
	The Silence of God by Sir Robert Anderson	Sir Robert Anderson preaches about the consequences of challenging God's silence, emphasizing that it signifies the end of grace and mercy and the beginning of divine wrath. He cla
	How Much Is the Cross Worth? by Arthur Blessitt	Arthur Blessitt preaches about the immeasurable worth of the cross, emphasizing the sacrificial love of Jesus and the profound impact it has on believers. He delves into the signif
	Shewing That the Messiah Was Promised to Abraham, and What Advantages the Nations of the World Were to Receive by Him. by John Gill	John Gill emphasizes that the Messiah was promised to Abraham, highlighting that through Abraham's seed, all nations would be blessed. He explains that this seed refers specificall
	Mystical Union Between Christ and His People by Thomas Watson	Thomas Watson preaches about the mystical union between Christ and His people, emphasizing the deep love and connection between Christ and His church. The sermon explores the doctr
	Homily 6 on Ephesians by St. John Chrysostom	John Chrysostom preaches about the unity and peace brought by Jesus Christ to both Jews and Gentiles, emphasizing that through Him, all believers have access to the Father in one S
	1 Peter 3:19 by John Gill	John Gill explores 1 Peter 3:19, discussing the various interpretations of Christ's preaching to the spirits in prison. He argues against the notion that Christ's human soul descen
	America's Last Call (Part 6 of 6) by David Wilkerson	In this sermon, the preacher begins by expressing their devotion to Jesus and thanking Him for His faithfulness and love. They then discuss the arrogance, greed, and covetousness t