Luke 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹  So ²  they began to celebrate.

Ephesians 2:1-10

New Life Individually

2:1 And although you were ³  dead ⁴  in your transgressions and sins, 2:2 in which ⁵  you formerly lived ⁶  according to this world’s present path, ⁷  according to the ruler of the kingdom ⁸  of the air, the ruler of ⁹  the spirit ¹⁰  that is now energizing ¹¹  the sons of disobedience, ¹²  2:3 among whom ¹³  all of us ¹⁴  also ¹⁵  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ¹⁶  even as the rest… ¹⁷ 

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁸  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ¹⁹  the surpassing wealth of his grace in kindness toward ²⁰  us in Christ Jesus. 2:8 For by grace you are saved ²¹  through faith, ²²  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²³  works, so that no one can boast. ²⁴  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ²⁵ 

[15:24]  ¹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[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.

[2:2]  ⁵ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁶ tn Grk “walked.”

[2:2]  ⁷ tn Or possibly “Aeon.”

[2:2]  ⁸ tn Grk “domain, [place of] authority.”

[2:2]  ⁹ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹⁰ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ¹¹ tn Grk “working in.”

[2:2]  ¹² sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  ¹³ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ¹⁴ tn Grk “we all.”

[2:3]  ¹⁵ tn Or “even.”

[2:3]  ¹⁶ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ¹⁷ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[2:5]  ¹⁸ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:7]  ¹⁹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ²⁰ tn Or “upon.”

[2:8]  ²¹ tn See note on the same expression in v. 5.

[2:8]  ²² tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ²³ tn Or “not as a result of.”

[2:9]  ²⁴ tn Grk “lest anyone should boast.”

[2:10]  ²⁵ tn Grk “so that we might walk in them” (or “by them”).