Ephesians 2:3

An Exegetical Study of Ephesians 2:1-3

This exegetical study of Ephesians 2:1-3 is based on a b-greek discussion from March 17, 2009. The initial inquiry posed questions regarding the translation of the Greek participle ὄντας in Ephesians 2:1, specifically why a seemingly present tense word is often rendered in the past. Further questions concerned the use of the second-person pronoun, ὑμῶν, in the phrase “your trespasses and your sins,” and the perceived grammatical complexity of Ephesians 2:1-3 as a “long fragmented or run-on sentence,” suggesting that this complexity might lead translators to supply missing verbs like “hath he quickened.”

The main exegetical issues central to this discussion thus revolve around the grammatical function and temporal reference of the participle ὄντας, the syntactic structure of verses 1-3 within the broader context of Ephesians 2:1-5, and the semantic nuances of the phrase τέκνα φύσει ὀργῆς in verse 3. Furthermore, a textual variant for the verb ἤμεθα in verse 3 and the idiomatic use of the genitive of quality (e.g., “children of wrath”) are critical points of analysis for accurate interpretation and translation.

Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, ² ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας· ³ ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·
(Nestle 1904)

Key differences with SBLGNT (2010):

• The main textual variant debated in the discussion for this passage concerns ἤμεθα (ēmetha, “we were”) in v. 3. The Nestle 1904 text (and similarly NA28 and SBLGNT) reads ἤμεθα, reflecting the reading of significant early manuscripts (e.g., א A B C P). Conversely, the Byzantine text tradition often reads ἦμεν (ēmen, “we were”), which is a more common form for the imperfect of εἰμί. The difference is primarily morphological, with little impact on meaning, but ἤμεθα is generally considered the more ancient and textually supported reading.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

Regarding the textual variant in verse 3, the NA28, like Nestle 1904 and SBLGNT, maintains ἤμεθα as the preferred reading, supported by the weight of early and diverse manuscript evidence (e.g., P⁴⁶, א, A, B, C, D*, F, G, P, Ψ, 075, 0150, 33, 81, 104, 365, 629, 1175, 1241, 1506, 1739, 1881, 2464, vg, syr^{p, h}, cop^{sa, bo}, arm, eth, geo, Origen). The alternative reading, ἦμεν, found in the Byzantine textual tradition (e.g., D¹, K, L, Majority Text), is considered a stylistic or scribal harmonization to a more common verb form rather than reflecting the original text. The use of ἤμεθα, while less common, is attested in Koine Greek and is consistent with scribal practice of preserving less usual forms.

Lexically, several terms warrant attention:

• ὄντας (ontas): The accusative masculine plural present active participle of εἰμί (eimi, “to be”). BDAG defines εἰμί generally as “to be, exist.” As a present participle, it denotes an ongoing state. However, its temporal reference in Ephesians 2:1 is retrospective, describing the state of the audience prior to their spiritual quickening, as indicated by the surrounding aorist verbs and adverb ποτε (pote, “formerly” or “once”).
• παραπτώμασιν (paraptōmasin): Dative plural of παράπτωμα (paraptōma), meaning “fall, transgression, trespass, sin.” It signifies a false step or deviation from the right path.
• ἁμαρτίαις (hamartiais): Dative plural of ἁμαρτία (hamartia), meaning “sin, failure, error.” This term often emphasizes a failure to meet a standard, missing the mark.
• ἐνεργοῦντος (energountos): Genitive singular present active participle of ἐνεργέω (energeō), “to work, be active, operate.” It describes the ongoing active influence of the “spirit of disobedience.”
• ἀπειθείας (apeitheias): Genitive singular of ἀπείθεια (apeitheia), “disobedience, obstinacy.” It characterizes the nature of those under the dominion of the “prince of the power of the air.”
• τέκνα (tekna): Nominative plural of τέκνον (teknon), “child.” KITTEL and BDAG note that in Hellenistic Greek, influenced by Semitic idiom, “child of X” (τέκνον or υἱός + genitive) often denotes not literal offspring but a person characterized by or devoted to “X,” or subject to “X” (e.g., “son of perdition” in John 17:12, “sons of thunder” in Mark 3:17).
• φύσει (physei): Dative singular of φύσις (physis), used adverbially, meaning “by nature, by birth, naturally.” BDAG emphasizes an inherent quality or constitution. Its placement in the phrase τέκνα φύσει ὀργῆς suggests an innate condition.
• ὀργῆς (orgēs): Genitive singular of ὀργή (orgē), “wrath, anger.” As Richard Trench suggests, in contrast to θυμός (thymos), which describes a turbulent, boiling commotion of anger, ὀργή often denotes a more settled, abiding habit of mind, often with a purpose of retribution. In Pauline usage, particularly in Romans (where it appears 12 times), ὀργή consistently refers to God’s righteous anger and its consequent punishment. The context of Ephesians 2:4-5, which immediately contrasts with God’s mercy, strongly supports interpreting ὀργῆς here as divine wrath.
• συνεζωοποίησεν (synezōopoiēsen): Aorist active indicative 3rd person singular of συνζωοποιέω (synzōopoieō), “to make alive together with.” This verb, found in Ephesians 2:5, is crucial as it clarifies the main clause to which the long introductory participial phrases refer.

Translation Variants with Grammatical & Rhetorical Analysis

Ephesians 2:1-5 exemplifies a common feature of Pauline epistolary style: the long, complex sentence structure with numerous subordinate clauses and participles. The passage begins with Καὶ ὑμᾶς ὄντας νεκροὺς (“And you, being dead”), where ὑμᾶς (accusative “you”) functions as the object of an implied main verb, which is later explicitly stated in verse 5 as συνεζωοποίησεν (“He made alive together”). This “hanging accusative” construction or proleptic accusative is a rhetorical device that builds anticipation, describing the dire state of humanity before God’s intervention. The present participle ὄντας describes the *condition* of the recipients, while the temporal element of this state being in the past is supplied by the context and the adverb ποτε (“formerly”) appearing with verbs in verses 2 and 3.

Verse 2 and the first part of verse 3 elaborate on the nature of this “dead” state, using aorist verbs like περιεπατήσατε (“you walked”) and perfect verb ἀνεστράφημέν (“we conducted ourselves”) to clearly place these actions in the past. The present participle ἐνεργοῦντος (“working”) describes the ongoing influence of the “spirit of disobedience” during that past period. The phrase καὶ ἤμεθα τέκνα φύσει ὀργῆς (“and we were by nature children of wrath”) describes the inherent condition shared by all, including the author and his audience. The variant ἤμεθα vs. ἦμεν (both imperfect “we were”) does not alter the temporal or basic semantic meaning, as both convey a past, continuous state of being.

The phrase τέκνα φύσει ὀργῆς is a focal point of translation debate. The genitive construction, “children of wrath,” is a Semitic idiom, as seen in examples like υἱοὶ βροντῆς (“sons of thunder,” Mark 3:17) or ὁ υἱὸς τῆς ἀπωλείας (“the son of perdition,” John 17:12). These phrases indicate a strong characteristic or destiny. Therefore, “children of wrath” implies individuals characterized by wrath, subject to wrath, or destined for wrath. Given the subsequent contrast with God’s mercy in verse 4, interpreting ὀργῆς as divine wrath is compelling. The adverbial φύσει (“by nature”) further emphasizes that this state was inherent or innate, not merely circumstantial. It modifies the noun phrase τέκνα ὀργῆς, indicating that this “wrath-character” or “wrath-destiny” was an intrinsic part of their unredeemed existence. To interpret φύσει as modifying the verb ἤμεθα (“we were naturally”) would be grammatically possible but less impactful in conveying the inherent *nature* of being “children of wrath.” Rhetorically, Paul uses this strong language to underscore the profound spiritual transformation achieved through God’s grace.

Conclusions and Translation Suggestions

The grammatical complexity of Ephesians 2:1-3 is characteristic of Paul’s elevated prose, where an extended series of participial and subordinate clauses sets the stage for the climactic declaration of God’s intervention in verses 4-5. The temporal reference of ὄντας is clearly past due to contextual indicators like ποτε and the surrounding aorist verbs, while the phrase τέκνα φύσει ὀργῆς should be understood as an idiom describing humanity’s inherent condition as subject to divine wrath. Textual evidence supports ἤμεθα over ἦμεν, though the meaning is similar.

Based on this analysis, the following translation suggestions capture the nuances of the Greek text:

1. “And you also, though you were dead in your transgressions and sins, ² in which you once walked according to the course of this world, according to the ruler of the authority of the air, the spirit now working in the sons of disobedience— ³ among whom we all once conducted ourselves in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children destined for wrath, just as the rest of humanity.”
   This translation emphasizes the past state with “though you were dead” and renders τέκνα φύσει ὀργῆς with “children destined for wrath,” clearly linking the idiom and φύσει to their inherent condemnation.
2. “And you, who were dead in your trespasses and sins, ² in which you formerly lived according to the age of this world, according to the ruler of the power of the air, the spirit that is now at work in the disobedient— ³ among whom we all also once lived by gratifying the cravings of our flesh and our thoughts, and were by nature objects of wrath, even as the others.”
   This rendering interprets the “children of wrath” idiom as “objects of wrath,” highlighting the consequence of their inherent nature, a common interpretation reflected in modern translations like the NIV.
3. “And you, being those who were dead in your trespasses and sins, ² in which you once walked, following the pattern of this world and the prince of the authority of the air, the spirit now actively at work in those who are disobedient. ³ Indeed, among these we all also once behaved, indulging the desires of our flesh and our thoughts, and we were naturally children of wrath, just like everyone else.”
   This translation maintains a more literal “children of wrath” but clarifies the adverbial force of φύσει as “naturally,” linking it to the inherent disposition. It also emphasizes the participial nature of ὄντας more directly.