The Meaning of Ephesians 2:3 Explained

Ephesians 2:3

KJV: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

YLT: among whom also we all did walk once in the desires of our flesh, doing the wishes of the flesh and of the thoughts, and were by nature children of wrath -- as also the others,

Darby: among whom we also all once had our conversation in the lusts of our flesh, doing what the flesh and the thoughts willed to do, and were children, by nature, of wrath, even as the rest:

ASV: among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest:--

KJV Reverse Interlinear

Among  whom  also  we  all  had our conversation  in times past  in  the lusts  of our  flesh,  fulfilling  the desires  of the flesh  and  of the mind;  and  were  by nature  the children  of wrath,  even  as  others. 

What does Ephesians 2:3 Mean?

Verse Meaning

Third, not only do the philosophy of the world guide unbelievers and Satan control them, but they also indulge the flesh. The term "flesh" (NASB, Gr. sarkos), when used metaphorically as here, refers to the sinful nature that everyone possesses. It is our human nature that is sinful. The unbeliever characteristically gives in to his or her fleshly desires and thoughts whereas the believer should not and need not do so (cf. Romans 7-8).
"Children of wrath" and "sons of disobedience" are both phrases that describe unbelievers. "Children" (Gr. tekna) highlights the close relationship between a child and his or her parents. "Sons" (Gr. huioi) stresses the distinctive characteristics of the parents that the child displays. Unbelievers have a close relationship to God"s wrath because of their rebellion against Him (cf. Romans 1:18 to Romans 2:29; John 3:36).
These verses (1-3) picture the hopeless unbeliever as a part of the world system, controlled by Satan, indulging the flesh, and destined to experience God"s wrath. When an unbeliever trusts Jesus Christ, the world, the devil, and the flesh become his or her three-fold enemy.

Context Summary

Ephesians 2:1-10 - What Grace Has Done
Evidently dead men may walk; that is, they may be dead to the eternal world but alive to this world, which is moving past like the films of a moving picture. The death of the spirit is compatible with much active interest in the course of this world. Behind the shifting scenes of the material is the great enemy of souls. As the Spirit of God works in the obedient, so does the evil spirit work in the disobedient. Note this trinity of evil-the course of this world, the lusts of our flesh, and the prince of the power of the air. If we desire to save men, we must be in living union with the all-conquering Spirit of Christ.
Notice, also, the past tense which describes the finality of Christ's work, Ephesians 2:5-6. In the purpose of God we have been raised from the grave of sin and are seated with the risen Lord in the place of acceptance and victory. We were one with Christ when He lay in the grave and arose. In God's thought we have already taken our seat with the glorified Christ upon the throne; only the pity is that we do not believe this or act as if we had done so. All this is the gift of God's unmerited love. By grace have we been brought into this position, and by grace are we maintained in it. We are of God's "making;" such is the Greek word for workmanship, Ephesians 2:10. We have been created for good works; they have been planned for us and we have only to walk in them. [source]

Chapter Summary: Ephesians 2

1  By comparing what we were by nature, with what we are by grace,
10  he declares that we are made for good works: and being brought near by Christ,
19  should not live as Gentiles and foreigners, but as citizens with the saints, and the family of God

Greek Commentary for Ephesians 2:3

We also all [και ημεις παντες]
We Jews. [source]
Once lived [ανεστραπημεν ποτε]
Second aorist passive indicative of αναστρεπω — anastrephō old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ποτε περιεπατησατε — pote periepatēsate of the Gentiles in Ephesians 2:2. The desires (τα τεληματα — ta thelēmata). Late and rare word except in lxx and N.T., from τελω — thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος — tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. Of the mind Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης — ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα — tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης — orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει — phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες — pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει — phusei of Gentiles in Romans 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 Romans 5:13. [source]
The desires [τα τεληματα]
Late and rare word except in lxx and N.T., from τελω — thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος — tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. [source]
Of the mind [των διανοιων]
Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης — ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα — tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης — orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει — phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες — pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει — phusei of Gentiles in Romans 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 Romans 5:13. [source]
Were by nature children of wrath [ημετα τεκνα πυσει οργης]
This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα — tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης — orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει — phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες — pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει — phusei of Gentiles in Romans 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 Romans 5:13. [source]
Had our conversation [ἀνεστράφημεν]
See on the kindred noun conversation, 1 Peter 1:15. Rev., more simply, lived. [source]
Fulfilling [ποιοῦντες]
Rev., doing. The verb implies carrying out or accomplishing, so that the A.V. is more nearly correct. See on Romans 7:15; see on John 3:21. [source]
Desires [θελήματα]
Lit., willings. See on Colossians 3:12. [source]
Mind [διανοιῶν]
More strictly, thoughts. See on Mark 12:30; see on Luke 1:51. [source]
By nature children of wrath []
See on Ephesians 2:2. Children ( τέκνα ) emphasizes the connection by birth; see on John 1:12. Wrath ( ὀργῆς ) is God's holy hatred of sin; His essential, necessary antagonism to everything evil, Romans 1:18. By nature ( φύσει ) accords with children, implying what; is innate. That man is born with a sinful nature, and that God and sin are essentially antagonistic, are conceded on all hands: but that unconscious human beings come into the world under the blaze of God's indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth-principle of evil, which, if suffered to develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know. [source]
Others [οἱ λοιποί]
Rev., correctly, the rest. [source]

Reverse Greek Commentary Search for Ephesians 2:3

Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 9:22 Vessels of wrath [σκευη οργης]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 His power [το δυνατον αυτου]
Neuter singular of the verbal adjective rather than the substantive δυναμιν — dunamin Endured (ηνεγκεν — ēnegken). Constative second aorist active indicative of the old defective verb περω — pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
2 Corinthians 12:20 Wraths [θυμοί]
For the plural, compare deaths, 2 Corinthians 11:33; drunkennesses, Galatians 5:21; bloods, John 1:13(see note); the willings of the flesh, Ephesians 2:3; mercies, Philemon 2:1. Excitements or outbursts of wrath. [source]
Galatians 5:16 The lust [ἐπιθυμίαν]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Ephesians 3:11 He wrought [ἐποίησεν]
Carried into effect. See on fulfilling, Ephesians 2:3. [source]
Ephesians 2:2 Now []
With an implied reference to its former working in his readers. Compare once, Ephesians 2:3 [source]
Ephesians 2:1 And you []
Taking up the closing thought of the preceding chapter, the magnitude of God's power toward believers as exhibited in Christ's resurrection. He now shows that the same power is applied to his readers. Hence the connection is: “When He raised Him from the dead, etc., and you did He quicken, even as He quickened Christ.” The structure of the passage is broken. Paul having prominently in mind the thought God quickened you as He did Christ, begins with you also. Then the connection is interrupted by Ephesians 2:2, Ephesians 2:3, which describe their previous condition. Then Ephesians 2:1is taken up in Ephesians 2:4, by but God, God introducing a new sentence. [source]
Colossians 4:12 In all the will [ἐν παντὶ θελήματι]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
Colossians 2:13 Having forgiven us [χαρισάμενος ἡμῖν]
Freely ( χάρις gracefree gift ), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32. [source]
1 Timothy 3:15 Thou oughtest to behave thyself [δεῖ ἀναστρέφεσθαι]
The verb ἀναστρέφεσθαι only here in Pastorals. In Paul, 2 Corinthians 1:12; Ephesians 2:3. The reference is not to Timothy's conduct as the A.V. implies but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on conversation, 1 Peter 1:15. [source]
1 Timothy 3:15 That thou mayest know [ινα ειδηις]
Final clause with ινα — hina and second perfect active subjunctive of οιδα — oida to know. How men ought (πως δει — pōs dei). “How it is necessary for thee” (supply σε — se more naturally than τινα — tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15 To behave themselves [αναστρεπεσται]
Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Titus 3:3 Aforetime [ποτε]
“Once” in our unconverted state as in Ephesians 2:3. [source]

What do the individual words in Ephesians 2:3 mean?

among whom also we all lived once in the desires of the flesh of us doing the things willed and of [its] thoughts we were children by nature of wrath as even the rest
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα καὶ τῶν διανοιῶν ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί

οἷς  whom 
Parse: Personal / Relative Pronoun, Dative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀνεστράφημέν  lived 
Parse: Verb, Aorist Indicative Passive, 1st Person Plural
Root: ἀναστρέφω  
Sense: to turn upside down, overturn.
ποτε  once 
Parse: Particle
Root: ποτέ  
Sense: once i.
ἐπιθυμίαις  desires 
Parse: Noun, Dative Feminine Plural
Root: ἐπιθυμία  
Sense: desire, craving, longing, desire for what is forbidden, lust.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
σαρκὸς  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ποιοῦντες  doing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ποιέω  
Sense: to make.
θελήματα  things  willed 
Parse: Noun, Accusative Neuter Plural
Root: θέλημα  
Sense: what one wishes or has determined shall be done.
τῶν  of  [its] 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
διανοιῶν  thoughts 
Parse: Noun, Genitive Feminine Plural
Root: διάνοια  
Sense: the mind as a faculty of understanding, feeling, desiring.
ἤμεθα  we  were 
Parse: Verb, Imperfect Indicative Middle, 1st Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τέκνα  children 
Parse: Noun, Nominative Neuter Plural
Root: τέκνον  
Sense: offspring, children.
φύσει  by  nature 
Parse: Noun, Dative Feminine Singular
Root: φύσις  
Sense: nature.
ὀργῆς  of  wrath 
Parse: Noun, Genitive Feminine Singular
Root: ὀργή  
Sense: anger, the natural disposition, temper, character.
καὶ  even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
λοιποί  rest 
Parse: Adjective, Nominative Masculine Plural
Root: λοιπός  
Sense: remaining, the rest.