Ephesians 2:2
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| Ephesians 2:2 in Codex Sinaiticus (ca. 4th century) |
ESV in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience--
NIV84 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.
NIV in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now
at work in those who are disobedient.
HCSB in which you previously walked according to the ways of this world, according to the ruler who exercises authority over the lower heavens, the spirit now working in the disobedient.
NASB in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.
NET in which you formerly lived according to this world's present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience,
Check a: communication that the description that follows was part of their past life
Whether using “once,” “used to,” “previously,” or “formerly,” all translations communicate it clearly.
Check b: translation of peripateō and consistency with verse 10
The Greek verb peripateō literally means “I walk.” However, in contexts like this it refers to the conduct of one’s life. Therefore, translating it “lived” is totally acceptable and possibly preferable. The problem is that the author is specifically making a contrast between the “former” way of walking/living in verse 2 with the “new” way of walking/living in verse 10. Whichever word is used in verse 2 should also be used in verse 10 to make this connection clearer. Furthermore, the verb used in verse 3, anestrafēmen, means to “live.” Translating both of these words as “lived” could muddy the waters from what Paul was trying to communicate by using peripateō again in verse 10. Therefore, the NIV84 and NIV (“live”) and the NET (“lived”) are both problematic because neither translate peripateō that way in verse 10. The other three are fine.
Check c: “prince” versus “ruler”
While the difference between these two is minimal, I believe that the translation “ruler” more clearly communicates the meaning of the Greek: “one who has eminence in a ruling capacity” (BDAG). It’s not that “prince” doesn’t communicate this, but to an American audience, the word “ruler” is probably clearer. The ESV and NASB get zero for “prince,” but the others get 1 for “ruler”.
Check d: the reference to “power”
This is a notoriously difficult phrase and is an interesting test for a functional equivalent translation, a formal equivalent translation (like the ESV and NASB), and an optimal equivalent translation (like the HCSB). The word translated “power” (not dunamis but exousia) can refer to authority or the domain of one’s authority. Translating it “power” is probably the least helpful, but not misleading (like the ESV and NASB). Going with “exercising authority” (HCSB) is probably an improvement, but only minimally. The best way to translate it is to reference the domain (“kingdom,” like the NIV, NIV84, and NET).
Check e: the reference to “air”
Only the HCSB departs on this one. “Air” seems to be the plain reading. The HCSB says “the lower heavens.” This seems to be just another way of referring to a place above the earth but not in heaven. If so, then this is fine. However, its’ ambiguity is not helpful and it could be misleading.
Check f: the relationship of the third clause in verse 2 to the second clause
Only the NET departs here. The translators were very confident that the third clause is not epexegetical (explaining) the second clause. I have researched this (apparently the view of Daniel Wallace) and I remained unconvinced. Larkin agrees that it is epexegetical. So their translation adds “the ruler” to distance thoughts of it being epexegetical. The other five are fine.
Check g: the phrase “sons of disobedience”
This phrase is a Semitism. Like “son of perdition,” it is not referring to a literal “son.” It means “those characterized by disobedience.” This idiom is not common today and could be confusing to modern readers. The NIV, NIV84, and HCSB simply refer to the “disobedient.” The other three retain “sons of.”
Check h: the phrase “at work” or “working”
This is a pretty easy word to translate, from the Greek word energeō. In this verse it means “to bring something about through the use of capability” (BDAG). While it is possible that it contains the connotation of emphasizing the “energy or force involved” (Louw and Nida), the NET translation of “energizing” seems to be an over-translation of the word.
| | 1 | 2a | 2b | 2c | 2d | 2e | 2f | 2g | 2h | sub-total |
| ESV | 0 | 1 | 1 | 0 | 0 | 1 | 1 | 0 | 1 | 5 |
| NIV84 | 0 | 1 | -1 | 1 | 1 | 1 | 1 | 1 | 1 | 6 |
| NIV | 0 | 1 | -1 | 1 | 1 | 1 | 1 | 1 | 1 | 6 |
| HCSB | 1 | 1 | 1 | 1 | 0 | -1 | 1 | 1 | 1 | 6 |
| NASB | 1 | 1 | 1 | 0 | 0 | 1 | 1 | 0 | 1 | 6 |
| NET | 2 | 1 | -1 | 1 | 1 | 1 | -1 | 0 | -1 | 3 |
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