notes

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notes 1452680586037 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

Notes

2010-04-03 13:06:02

2010-04-08 09:30:37

1. How are we to understand the relationship of the participle ὄντες to the other two participles around it? Also, how are we to understand the relationship of 18b (ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ) to 18a (ἐσκοτωμένοι τῇ διανοίᾳ)? Hoehner lists three possible ways we could understand Paul’s use of the participle ὄντες: (1) It could be joined to the second perfect passive participle ἀπηλλοτριωμένοι, making the second participial phrase (ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ/being alienated from the life of God) the reason/grounds for the first (ἐσκοτωμένοι τῇ διανοίᾳ/being darkened in understanding). (2) It could be related to both participles making both participial phrases the reason/grounds for why the Gentiles walked in the futility of their minds, which is the phrase that comes immediately before it in verse 17. (3) It could be related only to the first participial thereby making only the first participle the reason/grounds for why the Gentiles walked in the futility of their minds. It seems that the participle ὄντες modifies the first participle because it is not normal for a single participle to modify numerous participles especially when there is no conjunction and it makes the most sense out of the flow of the text because Paul seems to be going down in progression of the cause of the Gentiles depravity. Thus, 18a is the grounds for 17b, 18b is the grounds for 18a, 18c is the grounds for 18b, and 18d is the grounds for 18c. 2. In verse 23 is the πνεύματι referring to a human spirit or the Spirit of God? Some commentators believe it refers to the Holy Spirit because every time, except in Eph 2:2, the word “spirit” refers to the Holy Spirit. Still others think that it refers to both the Holy Spirit and the human spirit, because the former resides over the latter but both are present. But I think that it refers to the human spirit because nowhere else in Scripture is the Spirit of God every referred to as the Spirit of your mind. Rather, Romans 8:16 shows that there is a distinction between the Holy Spirit and the human spirit. Nonetheless it is the Holy Spirit that bears witness to our spirit, and it is through this process that we are being renewed in our minds as oppose to the furthering of corruption that the spirit of the unbelieving Gentiles brings. 3. How are we to understand the three infinitives in verses 22-24 (v. 22 ἀποθέσθαι, v. 23 ἀνανεοῦσθαι, and v. 24 ἐνδύσασθαι) are they indicative or imperative? I believe that these infinitives are to be understood as indicative and thus the text would read “you have put off the old man and are being renewed in the spirit of your minds and you have put on the new man.” First, I believe this is the best interpretation because in v. 25 Paul uses the conjunction διο which usually follows indicative statements and makes application of them. Second, in Col. 3:9-10 which is the parallel passage to this Paul grounds his command (“do not lie to one another”) in the fact that they have put off the old man and have put on the new man (which is just the reverse of what Paul does with v. 22-24 and 25). Third, the infinitives in v. 22 & 24 are in the aroist and carry the idea of an initial act that occurred at conversion whereas the infinitive imperative of v. 17 is in the present tense.

10000000032242 32242 Notes 2010-04-03 13:06:02 2010-04-08 09:30:37 1. How are we to understand the relationship of the participle ὄντες to the other two participles around it? Also, how are we to understand the relationship of 18b (ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ) to 18a (ἐσκοτωμένοι τῇ διανοίᾳ)? Hoehner lists three possible ways we could understand Paul’s use of the participle ὄντες: (1) It could be joined to the second perfect passive participle ἀπηλλοτριωμένοι, making the second participial phrase (ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ/being alienated from the life of God) the reason/grounds for the first (ἐσκοτωμένοι τῇ διανοίᾳ/being darkened in understanding). (2) It could be related to both participles making both participial phrases the reason/grounds for why the Gentiles walked in the futility of their minds, which is the phrase that comes immediately before it in verse 17. (3) It could be related only to the first participial thereby making only the first participle the reason/grounds for why the Gentiles walked in the futility of their minds. It seems that the participle ὄντες modifies the first participle because it is not normal for a single participle to modify numerous participles especially when there is no conjunction and it makes the most sense out of the flow of the text because Paul seems to be going down in progression of the cause of the Gentiles depravity. Thus, 18a is the grounds for 17b, 18b is the grounds for 18a, 18c is the grounds for 18b, and 18d is the grounds for 18c. 2. In verse 23 is the πνεύματι referring to a human spirit or the Spirit of God? Some commentators believe it refers to the Holy Spirit because every time, except in Eph 2:2, the word “spirit” refers to the Holy Spirit. Still others think that it refers to both the Holy Spirit and the human spirit, because the former resides over the latter but both are present. But I think that it refers to the human spirit because nowhere else in Scripture is the Spirit of God every referred to as the Spirit of your mind. Rather, Romans 8:16 shows that there is a distinction between the Holy Spirit and the human spirit. Nonetheless it is the Holy Spirit that bears witness to our spirit, and it is through this process that we are being renewed in our minds as oppose to the furthering of corruption that the spirit of the unbelieving Gentiles brings. 3. How are we to understand the three infinitives in verses 22-24 (v. 22 ἀποθέσθαι, v. 23 ἀνανεοῦσθαι, and v. 24 ἐνδύσασθαι) are they indicative or imperative? I believe that these infinitives are to be understood as indicative and thus the text would read “you have put off the old man and are being renewed in the spirit of your minds and you have put on the new man.” First, I believe this is the best interpretation because in v. 25 Paul uses the conjunction διο which usually follows indicative statements and makes application of them. Second, in Col. 3:9-10 which is the parallel passage to this Paul grounds his command (“do not lie to one another”) in the fact that they have put off the old man and have put on the new man (which is just the reverse of what Paul does with v. 22-24 and 25). Third, the infinitives in v. 22 & 24 are in the aroist and carry the idea of an initial act that occurred at conversion whereas the infinitive imperative of v. 17 is in the present tense. notes

Arc

2010-04-03 13:06:02

2010-04-08 09:30:37

editing

Ephesians

Ephesians 4:17-24

NT

tisch

mine

Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν

(In resuming my exhortation from 4:1-3) This I say therefore and testify in the Lord, that you no longer walk

καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν,

just as the Gentiles also walk in the futility of their minds,

ἐσκοτωμένοι τῇ διανοίᾳ ὄντες,

(the Gentiles walk in the futility of their minds because ) being darkened in their understanding,

ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ,

(they are darkened in their understanding because ) being alienated from the life of God,

διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς,

(they are alienated from the life of God) because of the ignorance that is in them,

διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,

(they are ignorant) because of the hardness of their hearts

ground

comparison

οἵτινες ἀπηλγηκότες

(the result of their depravity and ignorance) who, having become callous,

ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ.

( therefore ) gave themselves over to licentiousness for the practice of every impurity with greediness

inference

actionresult

ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν,

But (contrasting the gentile way of life with the way of life in Christ)( then ) you have not so learned Christ

εἴγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ,

if indeed you heard about him and were taught in him, just as the truth is in Jesus,

conditional

ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον

(let me explain what you were taught in Jesus) that you have laid aside the old person according to the former lifestyle,

τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,

(let me explain the old person) who is being corrupted in accordance with the desires coming from deceit,

ideaexplanation

ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν,

but (you are) being renewed by the spirit in your mind

καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον

and (you have) put on the new man,

τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.

(let me explain the new man) who has been created after God's likeness, in righteousness and holiness that comes from truth.

series

negativepositive

discourse

10000000032242 32242 Arc 2010-04-03 13:06:02 2010-04-08 09:30:37 editing Ephesians 4 17 4 24 Ephesians 4:17-24 49 NT tisch mine i153884 i153885 i153869 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν (In resuming my exhortation from 4:1-3) This I say therefore and testify in the Lord, that you no longer walk i153886 i153887 i153870 καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, just as the Gentiles also walk in the futility of their minds, i153888 i153871 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, (the Gentiles walk in the futility of their minds because ) being darkened in their understanding, i153889 i153872 ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, (they are darkened in their understanding because ) being alienated from the life of God, i153890 i153873 διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, (they are alienated from the life of God) because of the ignorance that is in them, i153874 διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, (they are ignorant) because of the hardness of their hearts ground 1 ground 1 ground 1 comparison 1 i153891 i153875 οἵτινες ἀπηλγηκότες (the result of their depravity and ignorance) who, having become callous, i153876 ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. ( therefore ) gave themselves over to licentiousness for the practice of every impurity with greediness inference 2 actionresult 2 ground 1 i153892 i153893 i153877 ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν, But (contrasting the gentile way of life with the way of life in Christ)( then ) you have not so learned Christ i153878 εἴγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, if indeed you heard about him and were taught in him, just as the truth is in Jesus, conditional 2 1 i153894 i153895 i153879 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον (let me explain what you were taught in Jesus) that you have laid aside the old person according to the former lifestyle, i153880 τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, (let me explain the old person) who is being corrupted in accordance with the desires coming from deceit, ideaexplanation 1 i153896 i153881 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, but (you are) being renewed by the spirit in your mind i153897 i153882 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον and (you have) put on the new man, i153883 τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. (let me explain the new man) who has been created after God's likeness, in righteousness and holiness that comes from truth. ideaexplanation 1 series negativepositive 2 ideaexplanation 1 negativepositive 2 1 1 1 tisch 25 mine 25 a 50 discourse