Ephesians 2:12

2:12 that you were at that time without the Messiah, ¹  alienated from the citizenship of Israel and strangers to the covenants of promise, ²  having no hope and without God in the world.

Ephesians 2:1

New Life Individually

2:1 And although you were ³  dead ⁴  in your transgressions and sins,

Ephesians 5:18

5:18 And do not get drunk with wine, which ⁵  is debauchery, ⁶  but be filled by the Spirit, ⁷ 

[2:12]  ¹ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ² tn Or “covenants of the promise.”

[2:1]  ³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[5:18]  ⁵ tn Grk “in which.”

[5:18]  ⁶ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁷ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”