Efesus 4:17--6:20
Konteks4:17 So I say this, and insist 1 in the Lord, that you no longer live as the Gentiles do, in the futility 2 of their thinking. 3 4:18 They are darkened in their understanding, 4 being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. 5 4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus. 4:22 You were taught with reference to your former way of life to lay aside 6 the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image 7 – in righteousness and holiness that comes from truth. 8
4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, 9 for we are members of one another. 4:26 Be angry and do not sin; 10 do not let the sun go down on the cause of your anger. 11 4:27 Do not give the devil an opportunity. 4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need. 4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, 12 that it may give grace to those who hear. 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, 13 be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. 14
5:1 Therefore, be 15 imitators of God as dearly loved children 5:2 and live 16 in love, just as Christ also loved us 17 and gave himself for us, a sacrificial and fragrant offering 18 to God. 5:3 But 19 among you there must not be either sexual immorality, impurity of any kind, 20 or greed, as these are not fitting for the saints. 21 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving. 5:5 For you can be confident of this one thing: 22 that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.
5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 23 5:7 Therefore do not be partakers with them, 24 5:8 for you were at one time darkness, but now you are 25 light in the Lord. Walk as children of the light – 5:9 for the fruit of the light 26 consists in 27 all goodness, righteousness, and truth – 5:10 trying to learn 28 what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather 29 expose them. 30 5:12 For the things they do 31 in secret are shameful even to mention. 5:13 But all things being exposed by the light are made evident. 5:14 For everything made evident is light, and for this reason it says: 32
Rise from the dead,
and Christ will shine on you!” 35
5:15 Therefore be very careful how you live – not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise 36 by understanding 37 what the Lord’s will is. 5:18 And do not get drunk with wine, which 38 is debauchery, 39 but be filled by the Spirit, 40 5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music 41 in 42 your hearts to the Lord, 5:20 always giving thanks to God the Father for each other 43 in the name of our Lord Jesus Christ, 5:21 and submitting to one another out of reverence for Christ. 44
5:22 45 Wives, submit 46 to your husbands as to the Lord, 5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body. 5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 5:25 Husbands, love your 47 wives just as Christ loved the church and gave himself for her 5:26 to sanctify her by cleansing her 48 with the washing of the water by the word, 5:27 so that he 49 may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. 50 5:28 In the same way 51 husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 5:29 For no one has ever hated his own body 52 but he feeds it and takes care of it, just as Christ also does the church, 5:30 for we are members of his body. 53 5:31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become 54 one flesh. 55 5:32 This mystery is great – but I am actually 56 speaking with reference to Christ and the church. 5:33 Nevertheless, 57 each one of you must also love his own wife as he loves himself, 58 and the wife must 59 respect 60 her husband.
6:1 Children, 61 obey your parents in the Lord 62 for this is right. 6:2 “Honor your father and mother,” 63 which is the first commandment accompanied by a promise, namely, 6:3 “that it may go 64 well with you and that you will live 65 a long time on the earth.” 66
6:4 Fathers, 67 do not provoke your children to anger, 68 but raise them up in the discipline and instruction of the Lord.
6:5 Slaves, 69 obey your human masters 70 with fear and trembling, in the sincerity of your heart as to Christ, 6:6 not like those who do their work only when someone is watching 71 – as people-pleasers – but as slaves of Christ doing the will of God from the heart. 72 6:7 Obey 73 with enthusiasm, as though serving the Lord 74 and not people, 6:8 because you know that each person, whether slave or free, if he does something good, this 75 will be rewarded by the Lord.
6:9 Masters, 76 treat your slaves 77 the same way, 78 giving up the use of threats, 79 because you know that both you and they have the same master in heaven, 80 and there is no favoritism with him.
6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes 81 of the devil. 6:12 For our struggle 82 is not against flesh and blood, 83 but against the rulers, against the powers, against the world rulers of this darkness, 84 against the spiritual forces 85 of evil in the heavens. 86 6:13 For this reason, take up the full armor of God so that you may be able to stand your ground 87 on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening 88 the belt of truth around your waist, 89 by putting on the breastplate of righteousness, 6:15 by fitting your 90 feet with the preparation that comes from the good news 91 of peace, 92 6:16 and in all of this, 93 by taking up the shield 94 of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation 95 and the sword 96 of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray 97 at all times in the Spirit, and to this end 98 be alert, with all perseverance and requests for all the saints. 6:19 Pray 99 for me also, that I may be given the message when I begin to speak 100 – that I may confidently make known 101 the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.
[4:17] 1 tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.
[4:17] 2 tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.
[4:17] 3 tn Or “thoughts,” “mind.”
[4:18] 4 tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.
[4:19] 5 sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.
[4:22] 6 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.
[4:24] 7 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
[4:24] 8 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
[4:25] 9 sn A quotation from Zech 8:16.
[4:26] 10 sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).
[4:26] 11 tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.
[4:29] 12 tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.
[4:32] 13 tc ‡ Although most witnesses have either δέ (de; Ì49 א A D2 Ψ 33 1739mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important
[5:2] 16 tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
[5:2] 17 tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì46 א2 D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.
[5:2] 18 tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”
[5:3] 19 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
[5:3] 20 tn Grk “all impurity.”
[5:3] 21 tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
[5:5] 22 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").
[5:6] 23 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
[5:7] 24 tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.
[5:8] 25 tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.
[5:9] 26 tc Several
[5:9] 27 tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”
[5:10] 28 tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”
[5:11] 29 tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”
[5:11] 30 tn Grk “rather even expose.”
[5:12] 31 tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.
[5:14] 32 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[5:14] 34 tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”
[5:14] 35 sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.
[5:17] 36 tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.
[5:17] 37 tc ‡ The best witnesses read the imperative here (so Ì46 א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D2 Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.
[5:18] 39 tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.
[5:18] 40 tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”
[5:19] 41 tn See BDAG 1096 s.v. ψάλλω.
[5:20] 43 tn Grk “for all.” The form “all” can be either neuter or masculine.
[5:21] 44 sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.
[5:22] 45 tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.
[5:22] 46 tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì46 B Cl Hiermss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.
[5:25] 47 tn The Greek article has been translated as a possessive pronoun (ExSyn 215).
[5:26] 48 tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.
[5:27] 49 tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.
[5:27] 50 tn Grk “but in order that it may be holy and blameless.”
[5:30] 53 tc Most Western witnesses, as well as the majority of Byzantine
[5:31] 54 tn Grk “the two shall be as one flesh.”
[5:31] 55 sn A quotation from Gen 2:24.
[5:32] 56 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.
[5:33] 57 tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).
[5:33] 58 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.
[5:33] 59 tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”
[5:33] 60 tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.
[6:1] 61 tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.
[6:1] 62 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì46 א A D1 Ivid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.
[6:2] 63 sn A quotation from Exod 20:12 and Deut 5:16.
[6:3] 66 sn A quotation from Deut 5:16.
[6:4] 67 tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).
[6:4] 68 tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.
[6:5] 69 tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[6:5] 70 tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).
[6:6] 71 tn Grk “not according to eye-service.”
[6:6] 72 tn Grk “from the soul.”
[6:7] 73 tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.
[6:7] 74 tn Grk “serving as to the Lord.”
[6:8] 75 sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.
[6:9] 76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:9] 77 tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.
[6:9] 78 tn Grk “do the same things to them.”
[6:9] 79 tn Grk “giving up the threat.”
[6:9] 80 tn Grk “because of both they and you, the Lord is, in heaven…”
[6:11] 81 tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.
[6:12] 82 tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”
[6:12] 83 tn Grk “blood and flesh.”
[6:12] 84 tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.
[6:12] sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.
[6:12] 85 tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.
[6:12] 86 sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.
[6:13] 87 tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.
[6:14] 88 sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.
[6:14] 89 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
[6:15] 90 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.
[6:15] 91 tn Grk “gospel.” However, this is not a technical term here.
[6:15] 92 tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”
[6:16] 93 tn Grk “in everything.”
[6:16] 94 sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.
[6:17] 95 sn An allusion to Isa 59:17.
[6:17] 96 sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).
[6:18] 97 tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.
[6:18] 98 tn Grk “and toward it.”
[6:19] 99 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
[6:19] 100 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”
[6:19] 101 tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”
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