Efesus 2:2

2:2 in which ¹  you formerly lived ²  according to this world’s present path, ³  according to the ruler of the kingdom ⁴  of the air, the ruler of ⁵  the spirit ⁶  that is now energizing ⁷  the sons of disobedience, ⁸ 

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁹  of wrath ¹⁰  prepared for destruction? ¹¹ 

[2:2]  ¹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ² tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ³ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ⁴ tn Grk “domain, [place of] authority.”

[2:2]  ⁵ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁶ 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]  ⁷ tn Grk “working in.”

[2:2]  ⁸ 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.

[9:22]  ⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ¹⁰ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ¹¹ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.