Yesaya 59:17

59:17 He wears his desire for justice ¹  like body armor, ² 

and his desire to deliver is like a helmet on his head. ³ 

He puts on the garments of vengeance ⁴ 

and wears zeal like a robe.

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 13:2

13:2 So the person who resists such authority ⁵  resists the ordinance of God, and those who resist will incur judgment

Kolose 1:7

1:7 You learned the gospel ⁶  from Epaphras, our dear fellow slave ⁷  – a ⁸  faithful minister of Christ on our ⁹  behalf –

Efesus 6:11

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ¹⁰  of the devil.

Efesus 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 ¹¹  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ¹²  the belt of truth around your waist, ¹³  by putting on the breastplate of righteousness, 6:15 by fitting your ¹⁴  feet with the preparation that comes from the good news ¹⁵  of peace, ¹⁶  6:16 and in all of this, ¹⁷  by taking up the shield ¹⁸  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ¹⁹  and the sword ²⁰  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ²¹  at all times in the Spirit, and to this end ²²  be alert, with all perseverance and requests for all the saints.

[59:17]  ¹ tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”

[59:17]  ² tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”

[59:17]  ³ tn Heb “and [as] a helmet deliverance on his head.”

[59:17]  ⁴ tn Heb “and he puts on the clothes of vengeance [as] a garment.”

[13:2]  ⁵ tn Grk “the authority,” referring to the authority just described.

[1:7]  ⁶ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁷ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally 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.

[1:7]  ⁸ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[6:11]  ¹⁰ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:13]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹⁶ 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]  ¹⁷ tn Grk “in everything.”

[6:16]  ¹⁸ 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]  ¹⁹ sn An allusion to Isa 59:17.

[6:17]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “and toward it.”