Ephesians 4:14

Ephesians 4:14 in Multiple Translations

Berean Standard Bible BSB

Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.

King James Version KJV

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

American Standard Version ASV

that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error;

Bible in Basic English BBE

So that we may be no longer children, sent this way and that, turned about by every wind of teaching, by the twisting and tricks of men, by the deceits of error;

Free Bible Version FBV

We shouldn't be little children any more, tossed about and blown along by every passing breeze of doctrine, confused by human trickery, led into error by crafty people who deceitfully scheme.

Geneva Bible 1599 GNV

That we henceforth be no more children, wauering and caried about with euery winde of doctrine, by the deceit of men, and with craftines, whereby they lay in wait to deceiue.

Young's Literal Translation YLT

that we may no more be babes, tossed and borne about by every wind of the teaching, in the sleight of men, in craftiness, unto the artifice of leading astray,

World English Bible WEB

that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;

Noah Webster Bible WBS

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, by which they lie in wait to deceive:

Douay-Rheims 1899 DRV

That henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive.

Translation for Translators T4T

Then we will no longer be spiritually immature, like [MET] little children are immature. We will no longer be constantly changing what we believe, like [MET] waves of the sea are constantly changing as the wind blows and tosses them back and forth. We will not allow people who teach what is false and who scheme to deceive/influence us.

Plain English Version PEV

So then liars will not trick us, like they trick little kids. Lots of tricky people will try to teach us new messages that sound good, but are wrong. But we will not be like little kids. We will not believe their lies. Instead, we will be strong, and we will not stop believing the true message.

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Berean Amplified Bible — Ephesians 4:14

BAB

Word Study

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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 4:14 Interlinear (Deep Study)

BIB

GRK ινα μηκετι ωμεν νηπιοι κλυδωνιζομενοι και περιφερομενοι παντι ανεμω της διδασκαλιας εν τη κυβεια των ανθρωπων εν πανουργια προς την μεθοδειαν της πλανης

ινα hina G2443 in order that/to Conj

μηκετι mēketi G3371 never again Adv-N

ωμεν eimi G1510 to be Verb-PAS-1P

νηπιοι nēpios G3516 child Adj-NPM

κλυδωνιζομενοι kludōnizō G2831 to toss Verb-PNP-NPM

και kai G2532 and Conj

περιφερομενοι peripherō G4064 to carry (around) Verb-PPP-NPM

παντι pas G3956 all Adj-DSM

ανεμω anemos G417 wind Noun-DSM

της ho G3588 the/this/who Art-GSF

διδασκαλιας didaskalia G1319 teaching Noun-GSF

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

κυβεια kubeia G2940 cunning Noun-DSF

των ho G3588 the/this/who Art-GPM

ανθρωπων anthrōpos G444 a human Noun-GPM

εν en G1722 in/on/among Prep

πανουργια panourgia G3834 craftiness Noun-DSF

προς pros G4314 to/with Prep

την ho G3588 the/this/who Art-ASF

μεθοδειαν methodeia G3180 scheme Noun-ASF

της ho G3588 the/this/who Art-GSF

πλανης planē G4106 error Noun-GSF

Greek Word Study

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Greek Word Reference — Ephesians 4:14

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μηκετι mēketi G3371 "never again" Adv-N

Means never again, used by Jesus in Mark 9:25 and by Paul in Romans 14:13. It emphasizes something will not happen again. It is often translated as no longer or never again.

Definition: μηκέτι (μή, ἔτι) adv., no more, no longer: with 2 aor. subjc., Mrk.9:25; οὐ μ., Mat.21:19; with praes. subjc., Rom.14:13; with praes. imperat., Luk.8:49, Jhn.5:14 8:11 Eph.4:28, 1Ti.5:23; with optative, Mrk.11:14; ἵνα μ., 2Co.5:15, Eph.4:14; with inf., Mrk.1:45 2:2, Act.4:17 25:24, Rom.6:6, Eph.4:17, 1Pe.4:2; with ptcp., Act.13:34, Rom.15:23, 1Th.3:1 3:5.† (AS)

Usage: Occurs in 21 NT verses. KJV: any longer, (not) henceforth, hereafter, no henceforward (longer, more, soon), not any more See also: 1 Peter 4:2; Ephesians 4:28; Romans 6:6.

ωμεν eimi G1510 "to be" Verb-PAS-1P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

νηπιοι nēpios G3516 "child" Adj-NPM

A child, or infant, is someone who is young and immature, as mentioned in Matthew 21:16 and 1 Corinthians 13:11. Figuratively, it can also mean being simple-minded or an immature Christian.

Definition: νήπιος, -α, -ον [in LXX chiefly for עוֹלֵל, also for פְּתִי, etc. ;] infant; of children and minors: Mat.21:16 (LXX), 1Co.13:11, Gal.4:1 (see Lft., in l). Metaphorical, childish, unskilled, simple (Psa.19:8, Pro.1:32 al.): Mat.11:25, Luk.10:21, Rom.2:20, Gal.4:3, Eph.4:14, 1Th.2:7 (WH, fox ἤπιοι); opposite to τέλειος, Heb.5:13; ν. ἐν Χριστῷ, 1Co.3:1.† (AS)

Usage: Occurs in 10 NT verses. KJV: babe, child (+ -ish) See also: 1 Corinthians 3:1; Hebrews 5:13; Romans 2:20.

κλυδωνιζομενοι kludōnizō G2831 "to toss" Verb-PNP-NPM

To surge or fluctuate, like waves, is the meaning of this word, used in Ephesians 4:14 to describe being tossed by false teachings. It means to be unstable or uncertain. This idea is also seen in Isaiah 57:20.

Definition: κλυδωνίζομαι (κλύδων), [in LXX: Isa.57:20 (גָּרַשׁ)* ;] to be tossed by waves; metaphorically, to be tossed like waves (cf. FlJ, Ant., ix, 11, 3): Eph.4:14.† (AS)

Usage: Occurs in 1 NT verses. KJV: toss to and fro See also: Ephesians 4:14.

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.

περιφερομενοι peripherō G4064 "to carry (around)" Verb-PPP-NPM

To carry something around from place to place, as in Mark 6:55 where people carried the sick on mats. It can also mean to endure something, like in 2 Corinthians 4:10 where Paul bears the marks of Jesus.

Definition: περι-φέρω [in LXX: Ecc.7:8 (7) (הָלַל po.), al. ;] to carry about: Mrk.6:55, 2Co.4:10. Pass., metaphorically: Eph.4:14.† (AS)

Usage: Occurs in 3 NT verses. KJV: bear (carry) about See also: 2 Corinthians 4:10; Ephesians 4:14; Mark 6:55.

παντι pas G3956 "all" Adj-DSM

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

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

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

ανεμω anemos G417 "wind" Noun-DSM

Wind is the literal meaning, but it can also imply the four directions of the earth, as in Matthew 24:31 and Revelation 7:1. It's used to describe a natural phenomenon or a metaphor for change.

Definition: ἄνεμος, -ου, ὁ [in LXX for רוּחַ ;] wind: Mat.11:7 14:24, 30 14:32, Mrk.4:37, 39 4:41 6:48, 51, Luk.7:24 8:23-24, Jhn.6:13, Act.27:7, 14-15, Jas.3:4, Rev.6:13 7:1; pl., Mat.7:25, 27 8:26-27, Luk.8:25, Act.27:4, Ju 12; οἱ τέσσαρες ἄ. τῆς γῆς, Rev.7:1; hence the four quarters of the heavens (see Deiss., BS, 248; MM, VGT, see word), Mat.24:31, Mrk.13:27; metaphorically, of variable teaching, Eph 414.† SYN.: πνεῦμα, πνοή (and cf. θύελλα, λαῖλαψ). (AS)

Usage: Occurs in 29 NT verses. KJV: wind See also: Acts 27:4; Mark 4:41; James 3:4.

της ho G3588 "the/this/who" Art-GSF

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.

διδασκαλιας didaskalia G1319 "teaching" Noun-GSF

This word refers to the act of teaching or instruction, as seen in Romans 12:7 and Ephesians 4:14. It can also mean doctrine or learning.

Definition: διδασκαλία, -ας, ἡ (διδάσκω), [in LXX: Pro.2:17 (אַלּוּף), Isa.29:13 (לָמַד), Sir.24:33 39:8 * ;] teaching, instruction, in both active and objective senses, most frequently the latter: Rom.12:7 15:4, Eph.4:14, 1Ti.4:6, 13, 16 5:17 6:1, 3, 2Ti.3:10 3:16, Tit.2:7, 10; ὑγιαινοῦσα δ., 1Ti.1:10, 2Ti.4:3, Tit.1:9 2:1; pl., δ. τ. ἀνθρώπων, Col.2:22; δ. δαιμονίων, 1Ti.4:1, δ. διδάσκειν, Mat.15:9, Mrk.7:7" (LXX) (Cremer, 182).† SYN.: διδαχή (AS)

Usage: Occurs in 21 NT verses. KJV: doctrine, learning, teaching See also: 1 Timothy 1:10; 2 Timothy 4:3; Romans 12:7.

εν en G1722 "in/on/among" Prep

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

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

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

τη ho G3588 "the/this/who" Art-DSF

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.

κυβεια kubeia G2940 "cunning" Noun-DSF

Cunning or trickery, like cheating in games of chance, as warned against in Ephesians 4:14.

Definition: κυβία (Mt. -εία, and so Rec.), -ας, ἡ (κύβος, a cube, a die), dice-playing; metaphorically, trickery, sleight: Eph.4:14.† (AS)

Usage: Occurs in 1 NT verses. KJV: sleight See also: Ephesians 4:14.

των ho G3588 "the/this/who" Art-GPM

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.

ανθρωπων anthrōpos G444 "a human" Noun-GPM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

εν en G1722 "in/on/among" Prep

πανουργια panourgia G3834 "craftiness" Noun-DSF

Craftiness refers to cleverness or cunning, often used in a negative sense, as in Luke 20:23 and 1 Corinthians 3:19. It involves using deceit or trickery to achieve a goal, which is considered immoral.

Definition: πανουργία, -ας, ἡ (πανοῦργος), [in LXX: Jos.9:4, Pro.1:4 8:5 (עׇרְמָה), Num.24:22, Sir.19:25 21:22 31:10 (Sir.34:10) (in all cases in good or indifferent sense)* ;] cleverness, in cl. nearly always in bad sense, craftiness, cunning, knavery: Luk.20:23, 1Co.3:19 (LXX, φρόνησις, for עׇרְמָה) 2Co.4:2 11:3, Eph.4:14.† (AS)

Usage: Occurs in 5 NT verses. KJV: (cunning) craftiness, subtilty See also: 1 Corinthians 3:19; 2 Corinthians 11:3; Luke 20:23.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

την ho G3588 "the/this/who" Art-ASF

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.

μεθοδειαν methodeia G3180 "scheme" Noun-ASF

A scheme is a plan or trick used to deceive someone, as in Ephesians 4:14 and 6:11. It involves using craft or cunning to achieve a goal.

Definition: μεθ-οδία (Rec. -εία; cf. 131., § 3, 5), -ας, ἡ († μεθοδεύω, 1. to treat by rule. 2. to employ craft: 4Ki.19:27 *) craft, deceit: Eph.4:14 6:11 (not found elsewhere; see AR, in l).† (AS)

Usage: Occurs in 2 NT verses. KJV: wile, lie in wait See also: Ephesians 4:14; Ephesians 6:11.

της ho G3588 "the/this/who" Art-GSF

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.

πλανης planē G4106 "error" Noun-GSF

Error or deceit, as in Matthew 27:64 where the Pharisees were worried about Jesus' disciples stealing his body. This word refers to straying from what is right or true.

Definition: πλάνη, -ης, ἡ [in LXX: Pro.14:8 (מִרְמָה), Wis.1:12, al ;] a wandering. Metaphorical, a going astray, an error (in NT always with respect to morals or religion): Mat.27:64, Rom.1:27, Eph.4:14, 1Th.2:3, 2Th.2:11, Jas.5:20, 2Pe.2:18 3:17 3:1-18; 1Jn.4:6, Ju 11.† (AS)

Usage: Occurs in 10 NT verses. KJV: deceit, to deceive, delusion, error See also: 1 John 4:6; Ephesians 4:14; James 5:20.

Study Notes — Ephesians 4:14

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Cross References
Ephesians 4:14 Summary
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Cambridge Bible on Ephesians 4:14
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Sermons on Ephesians 4:14

Context — Unity in the Body

12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.

14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.

15Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. 16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.

Cross References

	Reference	Text (BSB)
1	Hebrews 13:9	Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.
2	Romans 16:17–18	Now I urge you, brothers, to watch out for those who create divisions and obstacles that are contrary to the teaching you have learned. Turn away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
3	1 Corinthians 14:20	Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.
4	1 John 4:1	Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
5	James 1:6	But he must ask in faith, without doubting, because he who doubts is like a wave of the sea, blown and tossed by the wind.
6	Hebrews 5:12–14	Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food! For everyone who lives on milk is still an infant, inexperienced in the message of righteousness. But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
7	2 Corinthians 2:17	For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God.
8	Ephesians 6:11	Put on the full armor of God, so that you can make your stand against the devil’s schemes.
9	2 Peter 2:1–3	Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves. Many will follow in their depravity, and because of them the way of truth will be defamed. In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
10	Colossians 2:4–8	I say this so that no one will deceive you by smooth rhetoric. For although I am absent from you in body, I am present with you in spirit, and I delight to see your orderly condition and firm faith in Christ. Therefore, just as you have received Christ Jesus as Lord, continue to walk in Him, rooted and built up in Him, established in the faith as you were taught, and overflowing with thankfulness. See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.

Ephesians 4:14 Summary

This verse, Ephesians 4:14, is saying that when we are immature in our faith, we can be easily swayed by false teachings and deceptive ideas, but as we grow in our understanding of God's Word, we become more stable and grounded, like a tree planted by a stream, as described in Psalm 1:3. To avoid being 'carried around by every wind of teaching', we must be rooted in the truth of the Bible, as seen in 2 Timothy 3:16-17, and trust in God's guidance and protection, as promised in Isaiah 40:31. By studying God's Word and seeking His wisdom, we can grow in spiritual maturity and become more like Christ, as encouraged in Romans 8:29.

Frequently Asked Questions

What does it mean to be 'tossed about by the waves' in Ephesians 4:14?

This phrase refers to the instability and lack of spiritual maturity that can cause believers to be easily swayed by false teachings, as seen in Ephesians 4:14, and is similar to the concept described in Matthew 7:24-27 where a house built on rock withstands the storms.

How can we avoid being 'carried around by every wind of teaching'?

To avoid being carried away by false teachings, we must be grounded in the truth of God's Word, as seen in Psalm 119:105, and be discerning, as exhorted in 1 John 4:1, to test every teaching against the Bible, and to seek guidance from mature believers and the Holy Spirit.

What is the 'clever cunning of men in their deceitful scheming'?

This refers to the deceptive tactics used by false teachers to lead believers astray, as warned in 2 Corinthians 11:3 and 2 Peter 2:1-3, and emphasizes the need for believers to be vigilant and discerning in their walk with God, as encouraged in 1 Thessalonians 5:21-22.

How does this verse relate to spiritual maturity?

Ephesians 4:14 indicates that spiritual maturity is characterized by stability and a firm foundation in the truth, as described in Colossians 2:7, and is the opposite of being spiritually immature and easily swayed by false teachings, as seen in Hebrews 5:12-14.

Reflection Questions

What are some 'winds of teaching' that I may be vulnerable to in my own life, and how can I guard against them?
In what ways have I seen 'deceitful scheming' at work in the world or in my own life, and how can I stand against it?
What does it mean for me to 'speak the truth in love' in my relationships with others, as mentioned in the surrounding verses, and how can I apply this principle in my own life?
How can I cultivate a deeper understanding of God's Word and a stronger foundation in my faith to avoid being 'tossed about by the waves'?

Gill's Exposition on Ephesians 4:14

That we henceforth be no more children,.... Meaning not children of men, for grace does not destroy natural relations; nor children of God, which is a privilege, and always continues; nor indeed

Jamieson-Fausset-Brown on Ephesians 4:14

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 'To the

Matthew Poole's Commentary on Ephesians 4:14

That we henceforth be no more children; i.e. weak in the faith, unstable in judgment, children in understanding, ; such as need teaching, and strengthening: see . Tossed to and fro; light and unconstant, like ships without ballast, tossed with every wave. And carried about with every wind of doctrine; not only shaken and staggering as to our faith, (as in the former clause), but carried about to errors for want of judgment, by false doctrines, here compared to violent winds. By the sleight of men; their sophistry, whereby they easily seduce those that are unskilful, as men easily cheat children in playing at dice, from whence this metaphor is taken. Cunning craftiness; their skilfulness in finding out ways of deceiving, whereby they can make any thing of any thing. Whereby they lie in wait to deceive, viz. as in ambush; the word here used, is translated wiles, , against which the apostle would have them fenced with the whole armour of God, and seems to signify a laying in ambush, or assaulting a man behind his back; a secret and unseen way of circumventing, a laying wait to draw them that are weak from the truth.

Trapp's Commentary on Ephesians 4:14

14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; Ver. 14. Be no more children] But young men, 1 John 2:14, strong men. Many men’ s heads today are so big (like children that have the rickets) that all the body fareth the worse for it. Tossed to and fro] As a feather or froth upon the waves, whirred about with every wind of doctrine; unstable souls, as St Peter calls them; simple, that believe everything, as Solomon hath it; giddy hearers, that have no mould but what the next teacher casteth them into, being blown like glasses into this or that shape at the pleasure of his breath. By the sleight of men] Gr. εντηκυβεια, by men’ s cogging of a die, the usual trade of cheaters and false gamesters. Whereby they lie in wait to deceive] Gr. Unto a method of deceiving. The devil and his disciples are notable method mongers, so as to deceive, if it were possible, the very elect; but that they cannot do fundamentally, finally, Matthew 24:24.

Ellicott's Commentary on Ephesians 4:14

(14) That we be no more children.—Here the process of growth is described negatively; in the next verse positively. We are to be no more children. The word used here and in 1 Corinthians 3:1; 1 Corinthians 13:11; Galatians 4:1; Galatians 4:3; Hebrews 5:13 (often rendered “babes”), is a word almost always applied in a bad sense, like our word “childish”—not to the guilelessness, the trustfulness, or the humility of children, which our Lord emphatically blessed (Matthew 18:2-4), but to their unforeseeing and unthinking impulsiveness. The distinction is marked in 1 Corinthians 14:20, “Be not children in understanding: howbeit, in malice be ye children, but in understanding be men.” Thus, in 1 Corinthians 3:1; 1 Corinthians 13:11, Hebrews 5:13, it describes crudeness and shallowness of conception; in Galatians 4:1; Galatians 4:3, incapability of free self-direction; here, liability to disturbance and change by every external impression from without, so as to be “everything by turns and nothing long.” Tossed to and fro, and carried about with every wind of doctrine.—The metaphor is of a ship drifting at the mercy of a storm, tossed by the waves, and carried round from time to time by every blast. The word “tossed” is more properly used of the waves (compare James 1:6) themselves, but the following words seem to show that here it is applied to the ship rising and falling with them. The word “doctrine,” as usual, is a general word for all deliberate “teaching,” whether acting on the understanding or the heart. It includes, in fact, all influence consciously exercised to a definite end. The metaphor is then dropped, and the evil influences to which childish instability is a prey are described—first, as the “sleight,” i.e., the sleight of hand of the dice-thrower, describing quick, sudden deceit of detail; next (to substitute an accurate translation for the unusually paraphrastic rendering of our version), as a “craftiness devoted to the systematic plan of deceit,” thus referring to deeper and subtler forms of delusion. This reference is so definite in the original, that we are tempted to believe St. Paul to have had in view some particular scheme of erroneous teaching, which had already struck root in the soil of Asia Minor. The Epistle to the Colossians shows that such false teaching had appeared itself at Colossæ; it was, perhaps, the germ of the more full-grown Gnosticism noted in the Pastoral Epistles.

Adam Clarke's Commentary on Ephesians 4:14

Verse 14. Be no more children] Children, here, are opposed to the perfect man in the preceding verse; and the state of both is well explained by the apostle's allusions. The man is grown up strong and healthy, and has attained such a measure or height as qualifies him for the most respectable place in the ranks of his country. The child is ignorant, weak, and unsteady, tossed about in the nurse's arms, or whirled round in the giddy sports or mazes of youth; this seems to be the apostle's allusion. Being tossed to and fro, and carried about with every wind of doctrine, refers to some kind of ancient play, but what I cannot absolutely determine; probably to something similar to a top, or to our paper kite. By the sleight of men] The words εντηκυβεια refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win. Cunning craftiness] It is difficult to give a literal translation of the original words: ενπανουργιαπροςτηνμεθοδειαντηςπλανης. "By cunning, for the purpose of using the various means of deception." πανουργια signifies craft and subtlety in general, cheating and imposition: μεθοδεια, from which we have our term method, signifies a wile, a particular sleight, mode of tricking and deceiving; it is applied to the arts which the devil uses to deceive and destroy souls; see Ephesians 6:11, called there the WILES of the devil. From this it seems that various arts were used, both by the Greek sophists and the Judaizing teachers, to render the Gospel of none effect, or to adulterate and corrupt it.

Cambridge Bible on Ephesians 4:14

14. that we henceforth, &c.] This verse takes up the thought of Eph 4:12. The mutual activity and influence of Christians, guided aright, is to result in, at once, fixity of principle and richness of power; both characteristic of spiritual maturity.children] The same Gr. word as e.g. 1 Corinthians 3:1 (A.V., “babes”), 1 Corinthians 13:11; Hebrews 5:13 (A.V., “babe”). By usage, it denotes the young child in the aspect specially of ignorance or mental weakness, “childishness.” From another side the same word sometimes conveys ideas commended by the Gospel, the little child’s simplicity of purpose and willingness to be taught, “childlikeness” (e.g. Matthew 11:25; Matthew 21:16; 1 Corinthians 14:20, where the kindred verb is used).tossed to and fro] Lit., “billowed”; carried up and down as on waves. Another explanation of the (rare) Gr. word is “worked into waves,” as the sea by the wind. But the next phrase is against this, and so is the analogy of a verb of similar form, James 1:6 (A.V., “driven with the wind”).carried about] Like St Paul’s own ship in Adria (Acts 27:27, where the Gr. verb is closely akin to this).of doctrine] Lit., of the teaching, the teaching in question, that described just below.by the sleight] Lit., in the dicing.—“In:”—more than “by.” The thought is of “the evil atmosphere, as it were, in which the varying currents of false doctrine … exert their force” (Ellicott).—“Dicing”:—the word was familiar in later Greek, in the sense of deceit, sharp practice, in general. It was thence borrowed, and similarly used, by the Rabbis.of men] Not of Christ, nor for Christ. Cp. Galatians 1:1.and cunning craftiness, &c.] More lit., in cunning, with a view to the scheming of [their] deceit. R.V., “after the wiles of error.” But the Gr. preposition far more often means “with a view to” than “according to.” The practical difference, however, is minute.The Apostle here recognizes and exposes the sad fact of intentional misguidance on the part of these preachers of “another Gospel” (Galatians 1:6-7). See the parallel cautions, Romans 16:17-18; Colossians 2:4.

Barnes' Notes on Ephesians 4:14

That we henceforth be no more children - In some respects Christians “are” to be like children. They are to be docile, gentle, mild, and free from ambition, pride, and haughtiness; see the notes on Matthew 18:2-3.

Whedon's Commentary on Ephesians 4:14

14. Tossed to and fro—A metaphor from waves tossed about by the winds; billowed to and fro.

Sermons on Ephesians 4:14

	Sermon	Description
	A Final Shaking by T. Austin-Sparks	In this sermon, the speaker uses the analogy of a boat mooring to illustrate the importance of not drifting away from the truth of Christ. He emphasizes the need to hold on tightly
	Ii Timothy - Part 1 - Continue in the Gospel by John Stott	In this sermon, the preacher emphasizes the importance of standing firm in the word of God and not being influenced by the world. He reminds Timothy of his past and present loyalty
	Christ -- Our Substitute by C.H. Spurgeon	In this sermon, the preacher emphasizes the importance of standing firm in the face of false teachings and worldly philosophies. He encourages the listeners to hold fast to the fai
	A Certain Sound by Manley Beasley	In this sermon, the speaker begins by asking for prayers for the upcoming multimedia presentation in Europe. He then reads a passage from the Bible and discusses the importance of
	(Titus - Part 9): Qualifications for Church Leadership Iii by A.W. Tozer	In this sermon, the preacher emphasizes the absolute nature of the word of God. He describes it as a divine revelation that tells us what we need to know about God, although it doe
	(Titus - Part 6): Set in Order the Things That Are Wanting by A.W. Tozer	In this sermon, the speaker discusses the importance of organization and structure in the church. He uses the example of a man with a physical disability to illustrate the need for
	I Press Toward the Mark by A.W. Tozer	In this sermon, the preacher emphasizes the importance of seeking God's presence and experiencing His power. He uses the analogy of a pilot assuring passengers that they will soon