Ephesians 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.

Ephesians 6:13-18

6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ²  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ³  the belt of truth around your waist, ⁴  by putting on the breastplate of righteousness, 6:15 by fitting your ⁵  feet with the preparation that comes from the good news ⁶  of peace, ⁷  6:16 and in all of this, ⁸  by taking up the shield ⁹  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ¹⁰  and the sword ¹¹  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ¹²  at all times in the Spirit, and to this end ¹³  be alert, with all perseverance and requests for all the saints.

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

[6:13]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ⁷ 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]  ⁸ tn Grk “in everything.”

[6:16]  ⁹ 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]  ¹⁰ sn An allusion to Isa 59:17.

[6:17]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “and toward it.”