2 Kings 9:1

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild ¹  and told him, “Tuck your robes into your belt, take this container ²  of olive oil in your hand, and go to Ramoth Gilead.

2 Kings 9:1

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild ³  and told him, “Tuck your robes into your belt, take this container ⁴  of olive oil in your hand, and go to Ramoth Gilead.

2 Kings 18:1

Hezekiah Becomes King of Judah

18:1 In the third year of the reign of Israel’s King Hoshea son of Elah, Ahaz’s son Hezekiah became king over Judah.

Ephesians 6:14

6:14 Stand firm therefore, by fastening ⁵  the belt of truth around your waist, ⁶  by putting on the breastplate of righteousness,

Ephesians 6:1

6:1 Children, ⁷  obey your parents in the Lord ⁸  for this is right.

Ephesians 1:13

1:13 And when ⁹  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁰  – you were marked with the seal ¹¹  of the promised Holy Spirit, ¹² 

[9:1]  ¹ tn Heb “one of the sons of the prophets.”

[9:1]  ² tn Or “flask.”

[9:1]  ³ tn Heb “one of the sons of the prophets.”

[9:1]  ⁴ tn Or “flask.”

[6:14]  ⁵ 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]  ⁶ 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.

[6:1]  ⁷ 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]  ⁸ 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.

[1:13]  ⁹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹⁰ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ¹¹ tn Or “you were sealed.”

[1:13]  ¹² tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.