And you did he quicken ( κα υμας ). The verb for

did he quicken does not occur till verse 5 and then with  ημας (us) instead of  υμας (you). There is a like ellipsis or anacoluthon in Col 1:21,22, only there is no change from  υμας to  ημας.

When ye were dead ( οντας νεκρους ). Present active participle referring to their former state. Spiritually dead.

Trespasses and sins ( παραπτωμασιν κα αμαρτιαις ). Both words (locative case) though only one in verse 5.

According to the course of this world ( κατα τον αιωνα του κοσμου τουτου ). Curious combinations of  αιων (a period of time),  κοσμος (the world in that period). See 1Co 1:20 for "this age" and 1Co 3:9 for "this world."

The prince of the power of the air ( τον αρχοντα της εξουσιας του αερος ).  Αηρ was used by the ancients for the lower and denser atmosphere and  αιθηρ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" ( ο αρχων του κοσμου τουτου, Joh 16:11).

That now worketh ( του νυν ενεργουντος ). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" ( εν τοις υιοις της απεθιας ). In 5:6 also. A Hebrew idiom found in the papyri like "sons of light" (1Th 5:5).

We also all ( κα ημεις παντες ). We Jews.

Once lived ( ανεστραφημεν ποτε ). Second aorist passive indicative of  αναστρεφω, old verb, to turn back and forth, to live (2Co 1:12). Cf.  ποτε περιεπατησατε, of the Gentiles in verse 2.

The desires ( τα θεληματα ). Late and rare word except in LXX and N.T., from  θελω, to will, to wish. Plural here "the wishes," "the wills" of the flesh like  ταις επιθυμιαις της σαρκος just before. Gentiles had no monopoly of such sinful impulses.

Of the mind ( των διανοιων ). Plural again, "of the thoughts or purposes."

Were by nature children of wrath ( ημεθα τεκνα φυσε οργης ). This is the proper order of these words which have been the occasion of much controversy. There is no article with  τεκνα. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath ( οργης ) because of their lives of sin. See Ro 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of  φυσε (associative instrumental case of manner) is but the application of Paul's use of "all" ( παντες ) as shown also in Ro 3:20; 5:12. See  φυσε of Gentiles in Ro 2:14. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Ro 5:13f.

But God ( ο δε θεος ). Change in the structure of the sentence here, resuming verse 1 after the break.

Being rich in mercy ( πλουσιος ων εν ελεε ). More than  ελεημων (being merciful).

Wherewith ( ην ). Cognate accusative with  ηγαπησεν (loved).

Even when we were dead ( κα οντας ημας νεκρους ). Repeats the beginning of verse 1, but he changes  υμας (you Gentiles) to  ημας (us Jews).

Quickened us together with Christ ( συνεζωοποιησεν τω Χριστω ). First aorist active indicative of the double compound verb  συνζωοποιεω as in Col 2:13 which see. Associative instrumental case in  Χριστω. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.

By grace have ye been saved ( χαριτ εστε σεσωσμενο ). Instrumental case of  χαριτ and perfect passive periphrastic indicative of  σωζω. Parenthetical clause interjected in the sentence. All of grace because we were dead.

In Christ Jesus ( εν Χριστω Ιησου ). All the preceding turns on this phrase. See Col 3:1 for the word  συνηγειρεν.

Made to sit with him ( συνεκαθισεν ). First aorist active indicative of  συνκαθιζω, old causative verb, but in N.T. only here and Lu 22:55.

That he might shew ( ινα ενδειξητα ). Final clause with  ινα and first aorist middle subjunctive of  ενδεικνυμ. See 1:7 for "riches of grace" and 1:19 for "exceeding" ( υπερβαλλον ).

In kindness toward us ( εν χρηστοτητ εφ' ημας ). See Ro 2:7 for this word from  χρηστος and that from  χραομα, here God's benignity toward us.

For by grace ( τη γαρ χαριτ ). Explanatory reason. "By the grace" already mentioned in verse 5 and so with the article.

Through faith ( δια πιστεως ). This phrase he adds in repeating what he said in verse 5 to make it plainer. "Grace" is God's part, "faith" ours.

And that ( κα τουτο ). Neuter, not feminine  ταυτη, and so refers not to  πιστις (feminine) or to  χαρις (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source ( εξ υμων, out of you) in men, but from God. Besides, it is God's gift ( δωρον ) and not the result of our work.

That no man should glory ( ινα μη τις καυχησητα ). Negative final clause ( ινα μη ) with first aorist middle subjunctive of  καυχαομα. It is all of God's grace.

Workmanship ( ποιημα ). Old word from  ποιεω with the ending  -ματ meaning result. In N.T. only here and Re 1:20.

Created ( κτισθεντες ). First aorist passive participle of  κτιζω, not the original creation as in Col 1:16; Eph 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Eph 2:15; 4:24.

For good works ( επ εργοις αγαθοις ). Probably the true dative of purpose here with  επ (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.

Which ( οις ). Attraction of the relative  α (accusative after  προητοιμασεν ) to case of the antecedent  εργοις.

Afore prepared ( προητοιμασεν ). First aorist active indicative of  προητοιμαζω, old verb to make ready beforehand. In N.T. only here and Ro 9:23. Good works by us were included in the eternal foreordination by God.

That we should walk in them ( ινα εν αυτοις περιπατησωμεν ). Expexegetic final clause explanatory of the election to good works.

Wherefore ( διο ). This conjunction applies to the Gentile Christians the arguments in 2:1-10.

That aforetime ye ( οτ ποτε υμεις ). No verb is expressed, but in verse 12 Paul repeats  οτ εν τω καιρω εκεινω (for  ποτε ) "that at that time" and inserts  ητε (ye were).

Uncircumcision ( ακροβυστια ),

circumcision ( περιτομης ). The abstract words are used to describe Gentiles and Jews as in Ga 5:6; Rom 2:27.

Made by hands ( χειροποιητου ). Agreeing with  περιτομης. Verbal (Mr 14:58) from  χειροποιεω like  αχειροποιητος in Col 2:11.

Separate from Christ ( χωρις Χριστου ). Ablative case with adverbial preposition  χωρις, describing their former condition as heathen.

Alienated from the commonwealth of Israel ( απηλλοτριωμενο της πολιτειας του Ισραηλ ). Perfect passive participle of  απαλλοτριοω, for which see Col 1:21. Here followed by ablative case  πολιτειας, old word from  πολιτευω, to be a citizen (Php 1:27) from  πολιτης and that from  πολις (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Ac 22:28 as citizenship.

Strangers from the covenants of the promise ( ξενο των διαθηκων της επαγγελιας ). For  ξενος (Latin hospes), as stranger see Mt 25:35,38,43f., as guest-friend see Ro 16:23. Here it is followed by the ablative case  διαθηκων.

Having no hope ( ελπιδα μη εχοντες ). No hope of any kind. In Ga 4:8  ουκ (strong negative) occurs with  ειδοτες θεον, but here  μη gives a more subjective picture (1Th 4:5).

Without God ( αθεο ). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in Ro 1:18-32. "In the world" ( εν τω κοσμω ) goes with both phrases. It is a terrible picture that Paul gives, but a true one.

But now ( νυν δε ). Strong contrast, as opposed to "at that time."

Afar off ( μακραν ). Adverb (accusative feminine adjective with  οδον understood). From the  πολιτεια and its hope in God.

Are made nigh ( εγενηθητε εγγυς ). First aorist passive indicative of  γινομα, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ.

In the blood of Christ ( εν τω αιματ του Χριστου ). Not a perfunctory addition, but essential (1:7), particularly in view of the Gnostic denial of Christ's real humanity.

For he is our peace ( αυτος γαρ εστιν η ειρηνη ημων ). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles).

Both one ( τα αμφοτερα εν ). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (Joh 10:16).

One ( εν ) is neuter singular (oneness, unity, identity) as in Ga 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear.

Brake down the middle wall of partition ( το μεσοτοιχον του φραγμου λυσας ). "Having loosened (first aorist active participle of  λυω, see Joh 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition ( φραγμου, old word, fence, from  φρασσω, to fence or hedge, as in Mt 21:33)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, Ant. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Ac 21:28).

Having abolished ( καταργησας ). First aorist active participle of  καταργεω, to make null and void.

The enmity ( την εχθραν ). But it is very doubtful if  την εχθραν (old word from  εχθρος, hostile, Lu 23:12) is the object of  καταργησας. It looks as if it is in apposition with to  μεσοτοιχον and so the further object of  λυσας. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" ( εν τη σαρκ αυτου ) should be taken with  λυσας and refer especially to the Cross (Col 1:22) or be taken with  καταργησας. Either makes sense, but better sense with  λυσας. Certainly "the law of commandments in ordinances ( τον νομον των εντολων εν δογμασιν ) is governed by  καταργησας.

That he might create ( ινα κτιση ). Final clause with first aorist active subjunctive of  κτιζω.

The twain ( τους δυο ). The two men (masculine here, neuter in verse 14), Jew and Gentile.

One new man ( εις ενα καινον ανθρωπον ). Into one fresh man (Col 3:9-11) "in himself" ( εν αυτω ). Thus alone is it possible.

Making peace ( ποιων ειρηνην ). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

And might reconcile ( κα αποκαταλλαξη ). Final clause with  ινα understood of first aorist active subjunctive of  αποκαταλλασσω for which see Col 1:20,22.

Them both ( τους αμφοτερους ). "The both," "the two" ( τους δυο ), Jew and Gentile.

In one body ( εν εν σωματ ). The "one new man" of verse 15 of which Christ is Head (1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God).

Thereby ( εν αυτω ). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.

Preached peace ( ευηγγελισατο ειρηνην ). First aorist middle of  ευαγγελιζω. "He gospelized peace" to both Jew and Gentile, "to the far off ones" ( τοις μακραν ) and "to the nigh ones" ( τοις εγγυς ). By the Cross and after the Cross Christ could preach that message.

Through him ( δι' αυτου ). Christ.

We both ( ο αμφοτερο ). "We the both" (Jew and Gentile).

Our access ( την προσαγωγην ). The approach, the introduction as in Ro 5:2.

In one Spirit ( εν εν πνευματ ). The Holy Spirit.

Unto the Father ( προς τον πατερα ). So the Trinity as in 1:13f. The Three Persons all share in the work of redemption.

So then ( αρα ουν ). Two inferential particles (accordingly therefore).

No more ( ουκετ ). No longer.

Sojourners ( παροικο ). Old word for dweller by (near by, but not in). So Ac 7:6,29; 1Pe 2:11 (only other N.T. examples). Dwellers just outside the house or family of God.

Fellow-citizens ( συνπολιτα, old, but rare word, here only in N.T.), members now of the  πολιτεια of Israel (verse 12), the opposite of  ξενο κα παροικο.

Of the household of God ( οικειο του θεου ). Old word from  οικος (house, household), but in N.T. only here, Ga 6:10; 1Ti 5:8. Gentiles now in the family of God (Ro 8:29).

Being built upon ( εποικοδομηθεντες ). First aorist passive participle of  εποικοδομεω, for which double compound verb see 1Co 3:10; Co; 2:17.

The foundation ( επ τω θεμελιω ). Repetition of  επ with the locative case. See 1Co 3:11 for this word.

Of the apostles and prophets ( τον αποστολων κα προφητων ). Genitive of apposition with  θεμελιω, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Pe 3:2). Paul repeats this language in 3:5.

Christ Jesus himself being the chief corner stone ( οντως ακρογωνιανιου αυτου Χριστου Ιησου ). Genitive absolute. The compound  ακρογωνιαιος occurs only in the LXX (first in Isa 28:16) and in the N.T. (here, 1Pe 2:6).  Λιθος (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Mt 21:42),  εις κεφαλην γωνιας. "The  ακρογωνιαιος here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

Each several building ( πασα οικοδομη ). So without article Aleph B D G K L.  Οικοδομη is a late word from  οικος and  δεμω, to build for building up (edification) as in Eph 4:29, then for the building itself as here (Mr 13:1f.). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a  ναος θεου (1Co 3:16). One may note the plural in Mr 13:1 ( οικοδομα ) of the various parts of the temple. Perhaps that is the idea here without precise definition of each  οικοδομη. But there are examples of  πας without the article where "all" is the idea as in  πασης κτισεως (all creation) in Col 1:15.

Fitly framed together ( συναρμολογουμενη ). Double compound from  συν and  αρμολογος (binding,  αρμος, joint and  λεγω ), apparently made by Paul and in N.T. only here and Eph 4:16. Architectural metaphor.

Into a holy temple ( εις ναον αγιον ). The whole structure with all the  οικοδομα. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" ( οικος πνευματικος ) in which each is a living stone being built in (1Pe 2:5).

Ye also are builded together ( κα υμεις συνοικοδομεισθε ). Ye Gentiles also. Present passive indicative (continuous process) of common old verb  συνοικοδομεω, to build together with others or out of varied materials as here. Only here in N.T. In 1Pe 2:5 Peter uses  οικοδομεισθε for the same process.

For a habitation ( εις κατοικητηριον ). Late word (LXX), in N.T. only here and Re 18:2. From  κατοικεω, to dwell, as Eph 3:17. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing ( αυξε ) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.