Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ¹  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ²  the inhabitants of the land.

Bilangan 32:2

32:2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said,

Kolose 1:4-5

1:4 since ³  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴  from the hope laid up ⁵  for you in heaven, which you have heard about in the message of truth, the gospel ⁶ 

Efesus 6:10-18

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁷  of the devil. 6:12 For our struggle ⁸  is not against flesh and blood, ⁹  but against the rulers, against the powers, against the world rulers of this darkness, ¹⁰  against the spiritual forces ¹¹  of evil in the heavens. ¹²  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ¹³  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ¹⁴  the belt of truth around your waist, ¹⁵  by putting on the breastplate of righteousness, 6:15 by fitting your ¹⁶  feet with the preparation that comes from the good news ¹⁷  of peace, ¹⁸  6:16 and in all of this, ¹⁹  by taking up the shield ²⁰  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ²¹  and the sword ²²  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ²³  at all times in the Spirit, and to this end ²⁴  be alert, with all perseverance and requests for all the saints.

Efesus 6:2

6:2 “Honor your father and mother,” ²⁵  which is the first commandment accompanied by a promise, namely,

Titus 1:7-8

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. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[32:17]  ¹ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ² tn Heb “from before.”

[1:4]  ³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[6:11]  ⁷ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ⁸ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ⁹ tn Grk “blood and flesh.”

[6:12]  ¹⁰ 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]  ¹¹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹⁸ 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]  ¹⁹ tn Grk “in everything.”

[6:16]  ²⁰ 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]  ²¹ sn An allusion to Isa 59:17.

[6:17]  ²² 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]  ²³ 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]  ²⁴ tn Grk “and toward it.”

[6:2]  ²⁵ sn A quotation from Exod 20:12 and Deut 5:16.

[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.”