Efesus 6:12-18

6:12 For our struggle ¹  is not against flesh and blood, ²  but against the rulers, against the powers, against the world rulers of this darkness, ³  against the spiritual forces ⁴  of evil in the heavens. ⁵  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ⁶  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ⁷  the belt of truth around your waist, ⁸  by putting on the breastplate of righteousness, 6:15 by fitting your ⁹  feet with the preparation that comes from the good news ¹⁰  of peace, ¹¹  6:16 and in all of this, ¹²  by taking up the shield ¹³  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ¹⁴  and the sword ¹⁵  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ¹⁶  at all times in the Spirit, and to this end ¹⁷  be alert, with all perseverance and requests for all the saints.

Efesus 6:1

6:1 Children, ¹⁸  obey your parents in the Lord ¹⁹  for this is right.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²⁰ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²¹ 

Titus 2:5

2:5 to be self-controlled, ²²  pure, fulfilling their duties at home, ²³  kind, being subject to their own husbands, so that the message ²⁴  of God may not be discredited. ²⁵ 

Titus 1:7

1:7 For the overseer ²⁶  must be blameless as one entrusted with God’s work, ²⁷  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Ibrani 12:4

12:4 You have not yet resisted to the point of bloodshed ²⁸  in your struggle against sin.

[6:12]  ¹ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ² tn Grk “blood and flesh.”

[6:12]  ³ 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]  ⁴ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹¹ 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]  ¹² tn Grk “in everything.”

[6:16]  ¹³ 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]  ¹⁴ sn An allusion to Isa 59:17.

[6:17]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “and toward it.”

[6:1]  ¹⁸ 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]  ¹⁹ 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 I^vid 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.

[1:12]  ²⁰ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:2]  ²¹ tn Grk “before eternal ages.”

[2:5]  ²² tn Or “sensible.”

[2:5]  ²³ tn Grk “domestic,” “keeping house.”

[2:5]  ²⁴ tn Or “word.”

[2:5]  ²⁵ tn Or “slandered.”

[1:7]  ²⁶ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ²⁷ tn Grk “as God’s steward.”

[12:4]  ²⁸ tn Grk “until blood.”