Eph 4:17-24 | RWP | e4.org | That ye no longer walk ( μηκετ υμας περιπατειν ). Infinitive (present active) in indirect command (not indirect assertion) with accusative υμας of general reference. In vanity of their mind ( εν ματαιοτητ του νοος αυτων ). "In emptiness (from ματαιος , late and rare word. See ) of their intellect ( νοος , late form for earlier genitive νου , from νους ).

‏ Ephesians 4:17-24

That ye no longer walk ( μηκετ υμας περιπατειν ). Infinitive (present active) in indirect command (not indirect assertion) with accusative υμας of general reference.

In vanity of their mind ( εν ματαιοτητ του νοος αυτων ). "In emptiness (from ματαιος, late and rare word. See Ro 8:20) of their intellect ( νοος, late form for earlier genitive νου, from νους ).

Being darkened ( εσκοτωμενο οντες ). Periphrastic perfect passive participle of σκοτοω, old verb from σκοτος (darkness), in N.T. only here and Re 9:2; 16:10.

In their understanding ( τη διανοια ). Locative case. Probably διανοια ( δια, νους ) includes the emotions as well as the intellect ( νους ). It is possible to take οντες with απηλλοτριωμενο (see 2:12) which would then be periphrastic (instead of εσκοτωμενο ) perfect passive participle.

From the life of God ( της ζωης του θεου ). Ablative case ζωης after απηλλοτριωμενο (2:12).

Because of the ignorance ( δια την αγνοιαν ). Old word from αγνοεω, not to know. Rare in N.T. See Ac 3:17.

Hardening ( πωρωσιν ). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mr 3:5; Ro 11:25.

Being past feeling ( απηλγηκοτες ). Perfect active participle of απαλγεω, old word to cease to feel pain, only here in N.T.

To lasciviousness ( τη ασελγεια ). Unbridled lust as in 2Co 12:21; Ga 5:19.

To work all uncleanness ( εις εργασιαν ακαθαρσιας πασης ). Perhaps prostitution, "for a trading (or work) in all uncleanness." Certainly Corinth and Ephesus could qualify for this charge.

With greediness ( εν πλεονεξια ). From πλεονεκτης, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.

But ye did not so learn Christ ( Hυμεις δε ουχ ουτως εμαθετε τον Χριστον ). In sharp contrast to pagan life ( ουτως ). Second aorist active indicative of μανθανω.

If so be that ( ε γε ). "If indeed." Condition of first class with aorist indicatives here, assumed to be true ( ηκουσατε κα εδιδαχθητε ).

Even as truth is in Jesus ( καθως εστιν αληθεια εν τω Ιησου ). It is not clear what Paul's precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse 20) and Jesus (verse 21). At any rate he flatly affirms that there is "truth in Jesus" which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow ( αποθεσθαι, ανανεουσθα δε, κα ενδυσασθα ).

That ye put away ( αποθεσθα ). Second aorist middle infinitive of αποτιθημ with the metaphor of putting off clothing or habits as αποθεσθε in Col 3:8 (which see) with the same addition of "the old man" ( τον παλαιον ανθρωπον ) as in Col 3:9. For αναστροφην (manner of life) see Ga 1:13.

Which waxeth corrupt ( τον φθειρομενον ). Either present middle or passive participle of φθειρω, but it is a process of corruption (worse and worse).

That ye be renewed ( ανανεουσθα ). Present passive infinitive (epexegetical, like αποθεσθα, of αληθεια εν τω Ιησου ) and to be compared with ανακαινουμενον in Col 3:10. It is an old verb, ανανεοω, to make new (young) again; though only here in N.T.

The spirit ( τω πνευματ ). Not the Holy Spirit, but the human spirit.

Put on ( ενδυσασθα ). First aorist middle infinitive of ενδυω ( -νω ), for which see Col 3:10.

The new man ( τον καινον ανθρωπον ). "The brand-new (see 2:15) man," though τον νεον in Col 3:10.

After God ( κατα θεον ). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Ro 8:29).