Ephesians 4:18

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An Exegetical Examination of ὄντες in Ephesians 4:18

The precise syntactic function and semantic scope of the participle ὄντες in Ephesians 4:18 has been a point of scholarly discussion. Specifically, interpreters debate whether this participle of existence forms a periphrastic construction primarily with the preceding perfect passive participle ἐσκοτωμένοι (“darkened”), with the subsequent perfect passive participle ἀπηλλοτριωμένοι (“alienated”), or if it serves a broader explanatory role for the Gentile condition described in the verse. This exegetical issue impacts the nuanced understanding of the spiritual state of those outside of Christ, as presented by the Apostle Paul.

τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν (Ephesians 4:17-18, Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual variants are observed between the Nestle 1904 text and the SBLGNT (2010) for Ephesians 4:18. The discussion surrounding ὄντες centers on its grammatical and rhetorical interpretation rather than on textual discrepancies. Both editions include the comma before ὄντες, indicating it introduces an explanatory phrase.

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

The NA28 text exhibits no critical apparatus notes for variant readings in Ephesians 4:18 relevant to the participles ἐσκοτωμένοι, ὄντες, or ἀπηλλοτριωμένοι. The textual integrity of these words is well-attested.

• ἐσκοτωμένοι (perfect passive participle, nominative masculine plural from σκοτόω): BDAG defines σκοτόω as “to darken, blind” (BDAG, 936). The perfect tense emphasizes an *existing state* resulting from a past action. KITTEL notes that darkness (σκότος) frequently functions as a metaphor for spiritual ignorance and moral depravity in the New Testament (TDNT VII, 423-424).
• τῇ διανοίᾳ (dative singular of διάνοια): BDAG defines διάνοια as “the faculty of thinking, understanding, mind, reason” (BDAG, 237). The dative case here signifies the sphere or instrument in which the darkening occurs. KITTEL highlights διάνοια as the faculty of reflective thought, often used in a moral sense to denote intellectual and spiritual discernment (TDNT II, 222-223).
• ὄντες (present active participle, nominative masculine plural from εἰμί): BDAG simply defines εἰμί as “to be, exist” (BDAG, 283). Lexical definitions of ὄντες itself are straightforward; the exegetical challenge lies in its syntactic relationship to other participles.
• ἀπηλλοτριωμένοι (perfect passive participle, nominative masculine plural from ἀπαλλοτριόω): BDAG defines ἀπαλλοτριόω as “to alienate, estrange” (BDAG, 95). Like ἐσκοτωμένοι, the perfect tense indicates a settled state of separation. KITTEL discusses ἀπαλλοτριόω in the context of alienation from God and His covenant, a state of spiritual estrangement (TDNT V, 269-270).
• τῆς ζωῆς τοῦ θεοῦ (genitive singular of ζωή and θεός): BDAG defines ζωή as “life, existence” and often refers to spiritual or divine life in a theological context (BDAG, 431-432). KITTEL emphasizes ζωή as the life principle, especially divine and eternal life, contrasting with the spiritual death of humanity (TDNT II, 832-875).

Translation Variants with Grammatical & Rhetorical Analysis

The primary exegetical issue concerns the syntactic connection of the participle ὄντες within Ephesians 4:18. Various scholarly interpretations exist regarding whether it forms a periphrastic construction with ἐσκοτωμένοι, ἀπηλλοτριωμένοι, or functions more broadly.

• A significant tradition among commentators (e.g., Meyer, Best, Alford, O’Brien) understands ὄντες to form a periphrastic construction primarily with ἐσκοτωμένοι. In this view, ὄντες emphasizes the *continuing state* of being darkened in understanding. This interpretation is supported by the common use of εἰμί with perfect participles to denote an existing condition, a usage detailed by grammarians such as BDR (§352) and further explored by aspectologists like S.E. Porter (Verb Aspect, p. 475) and B. Fanning (pp. 416-418), who highlight how such constructions emphasize an established state rather than a completed action. E. Best, for instance, notes that “Periphrastic tenses incorporating perfect participles serve to emphasize an existing state.” This interpretation would render the phrase as “being darkened in their understanding.”
• Alternatively, some scholars (e.g., Eadie, and at one point, a possible reading of BDR §352 as interpreted by the original query) have posited that ὄντες primarily construes with ἀπηλλοτριωμένοι, thus emphasizing their *state of being alienated* from the life of God. While syntactically plausible, the textual placement of ὄντες directly after ἐσκοτωμένοι makes this a less direct connection in the immediate clause.
• A more nuanced approach, advocated by some (e.g., Best in a clarified view, and Conrad in the discussion), suggests that ὄντες functions in relation to *both* participles, or at least primarily with ἐσκοτωμένοι while implicitly extending to ἀπηλλοτριωμένοι. This view recognizes that ὄντες serves as a copula that connects the preceding description to the subsequent one, describing the continuous reality of the Gentiles’ condition. The position of ὄντες at the end of the first participial phrase (ἐσκοτωμένοι τῇ διανοίᾳ ὄντες) is also noted as a natural placement for a copula, allowing emphasis on the preceding predicate.
• Rhetorically, the two participles ἐσκοτωμένοι and ἀπηλλοτριωμένοι function as explanatory details for the Gentiles’ manner of “walking in the futility of their mind” (v. 17). They describe the root causes and nature of this futile existence. The use of masculine plural participles (ἐσκοτωμένοι, ὄντες, ἀπηλλοτριωμένοι) agreeing with the neuter plural subject τὰ ἔθνη (“the Gentiles”) is a classic example of *constructio ad sensum* (construction according to sense), where the grammatical gender defers to the natural gender or perceived gender of the referent (here, people). This emphasizes the personal and active responsibility of the Gentiles despite their darkened state.

Conclusions and Translation Suggestions

Based on the grammatical analysis and scholarly discussion, the most coherent understanding of ὄντες in Ephesians 4:18 is that it forms a periphrastic construction primarily with ἐσκοτωμένοι, highlighting the continuous and established state of their darkened understanding. This connection then implicitly extends to the subsequent participial phrase, characterizing the overall spiritual condition of the Gentiles. The combined participial phrases elaborate on the “futility of their mind” mentioned in the preceding verse.

1. “Their understanding is darkened, and they are alienated from the life of God…”
   This translation explicitly links ὄντες to ἐσκοτωμένοι and then presents the second participle as a distinct, though related, consequence or characteristic.
2. “…darkened in their understanding, being also alienated from the life of God…”
   This option emphasizes ὄντες as the primary copula for ἀπηλλοτριωμένοι, reflecting the interpretation that it functions mainly with the subsequent participle.
3. “…being darkened in their understanding and alienated from the life of God…”
   This preferred translation reflects the nuance that ὄντες establishes a continuous state for the first participle and then implicitly extends to characterize the second, presenting a unified description of the Gentile’s spiritual state. It views ὄντες as having a broader scope, encompassing both descriptions of their spiritual condition.

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