Efesus 6:11

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ¹  of the devil.

Efesus 6:16

6:16 and in all of this, ²  by taking up the shield ³  of faith with which you can extinguish all the flaming arrows of the evil one.

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁴  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁵  the land?

Kisah Para Rasul 5:2

5:2 He ⁶  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁷  only part of it and placed it at the apostles’ feet.

Kolose 2:10-11

2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ⁸  with a circumcision performed by human hands, but by the removal ⁹  of the fleshly body, ¹⁰  that is, ¹¹  through the circumcision done by Christ.

Yakobus 4:7

4:7 So submit to God. But resist the devil and he will flee from you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹²  do the quarrels among you come from? Is it not from this, ¹³  from your passions that battle inside you? ¹⁴ 

Pengkhotbah 5:8

Government Corruption

5:8 If you see the extortion ¹⁵  of the poor,

or the perversion ¹⁶  of justice and fairness in the government, ¹⁷ 

do not be astonished by the matter.

For the high official is watched by a higher official, ¹⁸ 

and there are higher ones over them! ¹⁹ 

[6:11]  ¹ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:16]  ² tn Grk “in everything.”

[6:16]  ³ 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.

[5:3]  ⁴ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁵ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:2]  ⁶ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁷ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[2:11]  ⁸ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁹ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ¹⁰ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ¹¹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[4:1]  ¹² tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹³ tn Grk “from here.”

[4:1]  ¹⁴ tn Grk “in your members [i.e., parts of the body].”

[5:8]  ¹⁵ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ¹⁶ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ¹⁷ tn Heb “in the province.”

[5:8]  ¹⁸ tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ¹⁹ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.