KJV: Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
YLT: because of this take ye up the whole armour of God, that ye may be able to resist in the day of the evil, and all things having done -- to stand.
Darby: For this reason take to you the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand.
ASV: Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.
| Διὰ | Because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ἀναλάβετε | take up |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἀναλαμβάνω Sense: to take up, raise. |
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| πανοπλίαν | complete armor |
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Parse: Noun, Accusative Feminine Singular Root: πανοπλία Sense: full armour, complete armour. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| δυνηθῆτε | you may be able |
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Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural 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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| ἀντιστῆναι | to withstand |
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Parse: Verb, Aorist Infinitive Active Root: ἀνθίστημι Sense: to set one’s self against, to withstand, resist, oppose. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πονηρᾷ | evil |
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Parse: Adjective, Dative Feminine Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| ἅπαντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: ἅπας Sense: quite, all, the whole, all together, all. |
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| κατεργασάμενοι | having done |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: κατεργάζομαι Sense: to perform, accomplish, achieve. |
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| στῆναι | to stand |
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Parse: Verb, Aorist Infinitive Active Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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Greek Commentary for Ephesians 6:13
Second aorist active imperative of αναλαμβανω analambanō old word and used (αναλαβων analabōn) of “picking up” Mark in 2 Timothy 4:11. [source]
Final clause with ινα hina and first aorist passive subjunctive of δυναμαι dunamai with αντιστηναι antistēnai (second aorist active infinitive of αντιστημι anthistēmi to stand face to face, against). And having done all to stand (και απαντα κατεργασα μενοι στηναι kai hapanta katergasa menoi stēnai). After the fight (wrestle) is over to stand (στηναι stēnai) as victor in the contest. Effective aorist here. [source]
After the fight (wrestle) is over to stand (στηναι stēnai) as victor in the contest. Effective aorist here. [source]
Because the fight is with such powers. [source]
Lit., take up, as one takes up armor to put it on. So Rev. [source]
An interesting parallel passage, evidently founded upon this, occurs in Ignatius' Epistle to Polycarp, 6. “Please the captain under whom ye serve, from whom also ye shall receive your wages. Let no one of you be found a deserter. Let your baptism abide as your shield; your faith as your helmets; your love as your spear; your patience as your whole armor. Let your good works be your savings ( τὰ δεπόσιτα deposita), that you may receive what is justly to your credit.” Gibbon relates how the relaxation of discipline and the disuse of exercise rendered the soldiers less willing and less able to support the fatigues of the service. They complained of the weight of their armor, and successively obtained permission to lay aside their cuirasses and helmets (ch. 27). [source]
With has the sense of against, as appears in the older English withsay, to contradict; Anglo-Saxon, widstandan, to resist. Compare German, wider and Widerstand, resistance. [source]
Everything which the crisis demands. [source]
Reverse Greek Commentary Search for Ephesians 6:13
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]
Old word from επικουρεω epikoureō to aid, and that from επικουρος epikouros ally, assister. Only here in N.T. God is Paul‘s ally. All of the plots of the Jews against Paul had failed so far. I stand (εστηκα hestēka). Second perfect of ιστημι histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13). Both to small and great Dative singular (rather than instrumental, taking μαρτυρουμενος marturoumenos middle, not passive) and use of τε και te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων hōn is attracted into the case of the unexpressed antecedent τουτων toutōn and so ablative after εκτος ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Second perfect of ιστημι histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13). [source]
Perfect active indicative, “has drawn nigh.” Vivid picture for day-break. Let us therefore cast off (αποτωμετα ουν apothōmetha oun). Aorist middle subjunctive (volitive) of αποτιτημι apotithēmi to put off from oneself “the works of darkness” (τα εργα του σκοτους ta erga tou skotous) as we do our night-clothes. Let us put on Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Compare Isaiah 59:17; 1 Thessalonians 5:8. Take is a different word from that used in Ephesians 6:13, Ephesians 6:16. It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face. [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 Ephesians 6:13. [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]
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44. [source]
More correctly, “all his longsuffering.” The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Ephesians 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective πᾶς or ἅπας is without parallel in Paul. [source]
Every design and attempt against him and his work. Πονηρός evilcannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι tobe needy, and πονεῖν totoil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evilday, Ephesians 5:16; Ephesians 6:13; ἕλκος πονηρὸν agrievous sore, Revelation 16:2. [source]
Second aorist active participle of αναλαμβανω analambanō old verb, to pick up, as in Ephesians 6:13, Ephesians 6:16. “Pick up Mark.” He is useful to me (εστιν μοι ευχρηστος estin moi euchrēstos). See note on 2 Timothy 2:21 for ευχρηστος euchrēstos Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37.). [source]