KJV: Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
YLT: even being dead in the trespasses, did make us to live together with the Christ, (by grace ye are having been saved,)
Darby: (we too being dead in offences,) has quickened us with the Christ, (ye are saved by grace,)
ASV: even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved),
| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὄντας | being |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| νεκροὺς | dead |
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Parse: Adjective, Accusative Masculine Plural Root: νεκρός Sense: properly. |
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| τοῖς | - |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| παραπτώμασιν | in trespasses |
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Parse: Noun, Dative Neuter Plural Root: παράπτωμα Sense: to fall beside or near something. |
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| συνεζωοποίησεν | made [us] alive with |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: συζωοποιέω Sense: to make one alive together. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| χάριτί | by grace |
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Parse: Noun, Dative Feminine Singular Root: χάρις Sense: grace. |
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| ἐστε | you are |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| σεσῳσμένοι | saved |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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Greek Commentary for Ephesians 2:5
Repeats the beginning of Ephesians 2:1, but he changes υμας humās (you Gentiles) to ημας hēmās (us Jews). [source]
First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō as in Colossians 2:13 which see. Associative instrumental case in Χριστωι Christōi Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. By grace have ye been saved (χαριτι εστε σεσωσμενοι chariti este sesōsmenoi). Instrumental case of χαριτι chariti and perfect passive periphrastic indicative of σωζω sōzō Parenthetical clause interjected in the sentence. All of grace because we were dead. [source]
Instrumental case of χαριτι chariti and perfect passive periphrastic indicative of σωζω sōzō Parenthetical clause interjected in the sentence. All of grace because we were dead. [source]
Reverse Greek Commentary Search for Ephesians 2:5
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
This may truly be called exceeding riches of grace, for ye are saved by grace. Grace has the article, the grace of God, in Ephesians 2:5, Ephesians 2:7. [source]
The verb for did he quicken does not occur till Ephesians 2:5 and then with ημας hēmās (us) instead of υμας humās (you). There is a like ellipsis or anacoluthon in Colossians 1:21, Colossians 1:22, only there is no change from υμας humās to ημας hēmās [source]
Present active participle referring to their former state. Spiritually dead. Trespasses and sins (παραπτωμασιν και αμαρτιαις paraptōmasin kai hamartiais). Both words (locative case) though only one in Ephesians 2:5. [source]
Both words (locative case) though only one in Ephesians 2:5. [source]
Explanatory reason. “By the grace” already mentioned in Ephesians 2:5 and so with the article. [source]
This phrase he adds in repeating what he said in Ephesians 2:5 to make it plainer. “Grace” is God‘s part, “faith” ours. And that (και τουτο kai touto). Neuter, not feminine ταυτη tautē and so refers not to πιστις pistis (feminine) or to χαρις charis (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (εχ υμων ex humōn out of you) in men, but from God. Besides, it is God‘s gift (δωρον dōron) and not the result of our work. [source]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω summorphizō late verb from συμμορπος summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Only here and Ephesians 2:5. Endowed with a new spiritual life, as Colossians 2:12. This issues in immortal life. Compare Ephesians 2:6. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
A common Pauline phrase. The exact phrase only here in Pastorals. It is the ultimate ground of salvation. Comp. 2 Timothy 1:9; Ephesians 2:5, Ephesians 2:8; Galatians 1:15. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]