KJV: For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
YLT: for of Him we are workmanship, created in Christ Jesus to good works, which God did before prepare, that in them we may walk.
Darby: For we are his workmanship, having been created in Christ Jesus for good works, which God has before prepared that we should walk in them.
ASV: For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.
αὐτοῦ | Of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐσμεν | we are |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ποίημα | workmanship |
Parse: Noun, Nominative Neuter Singular Root: ποίημα Sense: that which has been made. |
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κτισθέντες | having been created |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: κτίζω Sense: to make habitable, to people, a place, region, island. |
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Χριστῷ | Christ |
Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Ἰησοῦ | Jesus |
Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἔργοις | works |
Parse: Noun, Dative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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ἀγαθοῖς | good |
Parse: Adjective, Dative Neuter Plural Root: ἀγαθός Sense: of good constitution or nature. |
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προητοίμασεν | prepared beforehand |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: προετοιμάζω Sense: to prepare before, to make ready beforehand. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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περιπατήσωμεν | we should walk |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: περιπατέω Sense: to walk. |
Greek Commentary for Ephesians 2:10
Old word from ποιεω poieō with the ending ματ ̇mat meaning result. In N.T. only here and Revelation 1:20. [source]
First aorist passive participle of κτιζω ktizō not the original creation as in Colossians 1:16; Ephesians 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Ephesians 2:15; Ephesians 4:24. For good works (επι εργοις αγατοις epi ergois agathois). Probably the true dative of purpose here with επι epi (Robertson, Grammar, p. 605). Purpose of the new creation in Christ. Which Attraction of the relative α ha (accusative after προητοιμασεν proētoimasen) to case of the antecedent εργοις ergois Afore prepared (προητοιμασεν proētoimasen). First aorist active indicative of προητοιμαζω proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. That we should walk in them Expexegetic final clause explanatory of the election to good works. [source]
Probably the true dative of purpose here with επι epi (Robertson, Grammar, p. 605). Purpose of the new creation in Christ. [source]
Attraction of the relative α ha (accusative after προητοιμασεν proētoimasen) to case of the antecedent εργοις ergois Afore prepared (προητοιμασεν proētoimasen). First aorist active indicative of προητοιμαζω proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. That we should walk in them Expexegetic final clause explanatory of the election to good works. [source]
First aorist active indicative of προητοιμαζω proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. [source]
Expexegetic final clause explanatory of the election to good works. [source]
A reason why no man should glory. If we are God's workmanship, our salvation cannot be of ourselves. His is emphatic. His workmanship are we. [source]
See on John 1:3. The verb originally means to make habitable, to people. Hence to found. God is called κτίστης creator 1 Peter 4:19, and ὁ κτίσας hethat created, Romans 1:25. Compare Revelation 4:11. Κτίσις is used of the whole sum of created things, Mark 10:6; Romans 8:22. [source]
Rev, more correctly, prepared. Made ready beforehand. God prearranged a sphere of moral action for us to walk in. Not only are works the necessary outcome of faith, but the character and direction of the works are made ready by God. [source]
In order that; to the end that. [source]
Reverse Greek Commentary Search for Ephesians 2:10
Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare John 1:14, John 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν , to create (Revelation 4:11; Revelation 10:6; Colossians 1:16); ποιεῖν , to make (Revelation 14:7; Mark 10:6), both of which refer to the Creator; and γίγνεσθαι , to become, which refers to that which is created. In Mark 10:6, both words occur. “From the beginning of the creation ( κτίσεως ) God made ” ( ἐποίησεν ). So in Ephesians 2:10: “We are His workmanship ( ποίημα ), created ( κτισθέντες ) in Christ Jesus.” Here the distinction is between the absolute being expressed by ἦν (see on John 1:1), and the coming into being of creation ( ἐγένετο ). The same contrast occurs in John 1:6, John 1:9. “A man sent from God came into being ” ( ἐγένετο ); “the true Light was ” ( ἦν ). “The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (John 17:5, John 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (John 1:3; compare Colossians 1:16sq.; Hebrews 1:3). And yet more, the use of the term ἐγένετο , came into being, as distinguished from ἐκτίσθη , were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him ) answers to the Incarnation (the Word became flesh ). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love” (Westcott, on 1 John 2:17). [source]
The christian brother, whose christian personality is God's work. See 2 Corinthians 5:17; Ephesians 2:10; James 1:18. [source]
First aorist active indicative of προετοιμαζω proetoimazō old verb to make ready (from ετοιμος hetoimos ready) and προ pro before, in N.T. only here and Ephesians 2:10. But same idea in Romans 8:28-30. [source]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
Comp. 2 Corinthians 5:17. For καινὴ newsee on Matthew 26:29. For κτίσις see on Romans 8:19; see on 2 Corinthians 5:17. Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, Ephesians 2:15. [source]
See on Ephesians 2:10. [source]
Rev., that He might create. See on created, Ephesians 2:10. The work was to be a new creation on a new foundation. [source]
Better, for uncleanness; ἐπὶ denoting aim or intention. The intention is viewed as the basis of the act ( ἐπὶ upon). Comp. Galatians 5:13; Ephesians 2:10. [source]
Lit. in the which they who walked were not profited. Περιπατεῖν towalk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7; Colossians 4:5. [source]