KJV: Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
YLT: put on the whole armour of God, for your being able to stand against the wiles of the devil,
Darby: Put on the panoply of God, that ye may be able to stand against the artifices of the devil:
ASV: Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.
ἐνδύσασθε | Put on |
Parse: Verb, Aorist Imperative Middle, 2nd Person Plural Root: ἐνδύω Sense: to sink into (clothing), put on, clothe one’s self. |
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πανοπλίαν | complete armor |
Parse: Noun, Accusative Feminine Singular Root: πανοπλία Sense: full armour, complete armour. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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δύνασθαι | to be able |
Parse: Verb, Present Infinitive Middle or Passive Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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στῆναι | to stand |
Parse: Verb, Aorist Infinitive Active Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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πρὸς | against |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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μεθοδείας | schemes |
Parse: Noun, Accusative Feminine Plural Root: μεθοδεία Sense: cunning arts, deceit, craft, trickery. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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διαβόλου | devil |
Parse: Adjective, Genitive Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
Greek Commentary for Ephesians 6:11
Like Ephesians 3:12. See also Ephesians 4:24. [source]
Old word from πανοπλος panoplos (wholly armed, from παν οπλον panπρος το δυνασται υμας στηναι hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το pros to dunasthai humās stēnai). Purpose clause with δυνασται pros to and the infinitive (υμας dunasthai) with the accusative of general reference (στηναι humās) and the second aorist active infinitive ιστημι stēnai (from δυνασται histēmi) dependent on προς dunasthai Against (προς pros). Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Purpose clause with δυνασται pros to and the infinitive Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). [source]
See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Panoply is a transcript of the Greek word. Only here, Ephesians 6:13, and Luke 11:22, see note. In classical Greek of the full armor of a heavy-armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, “Aeneid,” viii., 415-459), and of the armor itself as displayed to Aeneas by Venus (“Aeneid,” viii., 616-730). Also of the armor of Achilles (Homer, “Iliad,” xviii., 468-617). [source]
See on Ephesians 4:14. The armor is a defense against strategy as well as assault. [source]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
Reverse Greek Commentary Search for Ephesians 6:11
Comparative of ισχυρος ischuros followed by the ablative.Come upon him and overcome him (επελτων νικησηι αυτον epelthōn nikēsēi auton). Second aorist active participle of επερχομαι eperchomai and first aorist active subjunctive of νικαω nikaō Aorist tense here because a single onset while in Luke 11:22 the guarding (πυλασσηι phulassēi present active subjunctive) is continuous.His whole armour An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει eph' hēi epepoithei). Second past perfect active of πειτω peithō to persuade. The second perfect πεποιτα pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει eph' hēi epepoithei). Second past perfect active of πειτω peithō to persuade. The second perfect πεποιτα pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
Offensive weapons (οπλων hoplōn) on the right, defensive on the left. See note on 1 Thessalonians 5:8; note on Ephesians 6:11 for Paul‘s description of the panoply of God and Romans 6:13 for the phrase “weapons of righteousness,” the only kind that will stand the strain. See also Book of Wisdom 5:18ff. [source]
First aorist middle indicative of ενδυω enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
“In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Present passive participle of κλυδωνιζομαι kludōnizomai late verb from κλυδων kludōn (wave, James 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens. Carried about (περιπερομενοι peripheromenoi). Present passive participle of περιπερω peripherō old verb, to carry round, whirled round “by every wind (ανεμωι anemōi instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. By the sleight “In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Old word from πανοπλος panoplos (wholly armed, from παν οπλον panπρος το δυνασται υμας στηναι hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το pros to dunasthai humās stēnai). Purpose clause with δυνασται pros to and the infinitive (υμας dunasthai) with the accusative of general reference (στηναι humās) and the second aorist active infinitive ιστημι stēnai (from δυνασται histēmi) dependent on προς dunasthai Against (προς pros). Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Periphrastic present indicative with εστιν estin in the singular, but present indicative εχοντα echonta in the plural Λογον σοπιας Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν Men (in deed) has no corresponding δε de In will-worship (εν ετελοτρησκιαι en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Original meaning of διαβολος diabolos (from διαβαλλω diaballō Luke 16:1), the devil being the chief slanderer (Ephesians 6:11). “She-devils” in reality (Titus 2:3). “While men are more prone to be διλογους dilogous double-tongued, women are more prone than men to be slanderers” (White). Faithful in all things (πιστας εν πασιν pistas en pāsin). Perhaps as almoners (Ellicott) the deaconesses had special temptations. [source]
For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philemon 1:27, Philemon 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11ff. [source]
Second aorist (ingressive) active (intransitive) imperative of anthistēmi “take a stand against.” Dative case diabolōi Result of such a stand is that the devil will flee See 1 Peter 5:8.; Ephesians 6:11.; Luke 10:17. [source]