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Éphésiens 6

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1The children, obey your parents in the Lord, for this is right. 2"Honor your father and mother," which is the first commandment with a promise, 3"that it may go well with you and you may live a long time on the earth." 4And the fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. 5The slaves, obey the masters according to the flesh with fear and trembling, in the sincerity of your heart, as to Christ, 6not with eye-slavery as men-pleasers, but as slaves of Christ, doing the will of God from the soul, 7serving with good will as to the Lord and not to men, 8knowing that whatever good each one does, this he will receive back from the Lord, whether slave or free. 9And the masters, do the same things to them, giving up threatening, knowing that he who is both their Lord and yours is in heaven, and there is no partiality with him. 10For the rest, my brothers, be empowered in the Lord and in the power of his might. 11Put on the whole armor of God, so that you may be able to stand against the schemes of the devil; 12because our wrestling is not against blood and flesh, but against the principalities, against the authorities, against the world-rulers of the darkness of this age, against the spiritual forces of evil in the heavenly places. 13Because of this, take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14Stand therefore, having buckled your waist with truth, and having put on the breastplate of righteousness, 15and having shod the feet with the preparation of the gospel of peace; 16in all things taking up the shield of faith, with which you will be able to quench all the flaming darts of the evil one. 17And receive the helmet of salvation, and the sword of the Spirit, which is the word of God; 18through all prayer and supplication praying at all times in the Spirit, and keeping alert for this very thing in all perseverance and supplication for all the saints, 19and for me, that a word may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20for which I am an ambassador in a chain, that in it I may speak boldly, as I ought to speak. 21But so that you also may know the things concerning me, what I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make all things known to you, 22whom I have sent to you for this very thing, that you may know the things concerning us, and that he may comfort your hearts. 23Peace to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all who love our Lord Jesus Christ in incorruptibility. Amen. Written from Rome to the Ephesians by Tychicus.

Rendu généré par l’IA, et non une traduction humaine. Lire Éphésiens 6 dans Nouvelle Bible du Consensus →

Passages controversés dans ce chapitre

  • L'esclavage

    Chrétiens et juifs débattent depuis des siècles pour savoir si les lois bibliques sur l'esclavage et les codes domestiques approuvent l'esclavage ou se contentent de le réglementer. Cette controverse a façonné l'abolitionnisme, provoqué des scissions confessionnelles et continue d'orienter les débats sur l'éthique biblique aujourd'hui.

Ce sur quoi les traditions s’accordent

Several traditions affirm that believers battle against a literal hierarchy of fallen angels and personal demonic forces, that masters and slaves possess strict spiritual equality under an impartial Lord, and that Paul’s quotation of the fifth commandment demonstrates the enduring validity of the Decalogue. Some traditions further emphasize that the household codes establish the home as a domestic church, provide a scriptural basis for the doctrine of vocation, and inspire regular prayer for… Connectez-vous pour lire le consensus complet →

Là où les traditions diffèrent

  • Fathers have a distinct covenantal duty to instruct their children, recognizing them as members of the visible church.

    reformed: AFFIRM; baptist: DENY

  • Bringing up children in the nurture of the Lord is evangelistic instruction aimed at personal conversion rather than relying on covenantal assumptions.

    reformed: DENY; baptist: AFFIRM

  • The command for fathers to instruct their children in biblical truth bypasses the need for human creeds or external catechisms.

    reformed: DENY; restorationist: AFFIRM

  • The duties of the fifth commandment extend beyond parents to encompass all relations of superiors, inferiors, and equals.

    catholic: QUALIFY; reformed: AFFIRM

  • The reminder to masters of their heavenly Master fundamentally subverts earthly hierarchies and forbids coercion in human relationships.

    reformed: DENY; anabaptist: AFFIRM

  • The principalities and powers encompass corrupted social, political, and institutional structures governing the present age.

    anglican: AFFIRM; anabaptist: AFFIRM; pentecostal: DENY; adventist: QUALIFY

  • The struggle against spiritual wickedness is fundamentally the interior, ascetic battle against the passions and demonic thoughts.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: DENY

  • The armor of God illustrates the necessity of human cooperation with divine grace to resist backsliding and pursue sanctification.

    lutheran: DENY; reformed: DENY; methodist: AFFIRM

  • Spiritual warfare is waged practically through rational engagement with Scripture and moral obedience, avoiding mystical or charismatic approaches.

    lutheran: DENY; reformed: AFFIRM; pentecostal: DENY; restorationist: AFFIRM

  • Baptismal and monastic vesting rites liturgically utilize the language of spiritual warfare to commission the believer against demonic forces.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY

  • The sword of the Spirit is identified with the external written Word as the sole instrument the Holy Spirit uses to convict and sanctify.

    orthodox: QUALIFY; lutheran: QUALIFY; pentecostal: DENY; restorationist: AFFIRM

  • The sword of the Spirit refers to the active, Spirit-empowered spoken utterance used dynamically in spiritual confrontation.

    orthodox: QUALIFY; oriental-orthodox: AFFIRM; reformed: DENY; pentecostal: AFFIRM; restorationist: DENY

  • The call to constant prayer in the Spirit undergirds the practice of unceasing prayer through structured devotions like the Daily Office or the Jesus Prayer.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; baptist: DENY

  • The call to pray at all times in the Spirit informs the practice of extemporaneous prayer over reliance on fixed liturgies.

    oriental-orthodox: DENY; anglican: DENY; baptist: AFFIRM

  • The command to pray in the Spirit refers to the practice of speaking in tongues as a vital weapon of intercession.

    reformed: DENY; pentecostal: AFFIRM

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

The chapter concludes the Ephesian epistle by finishing the household codes addressing children, fathers, slaves, and masters (verses 1-9), grounding domestic obedience and mutual authority in the Lord. It then transitions to a sweeping cosmic exhortation (verses 10-20), urging believers to don the armor of God to withstand demonic principalities and spiritual forces of evil. The text closes with an appeal for persevering prayer, a commendation of the messenger Tychicus, and a final benediction of peace and grace (verses 21-24). Reception: The Catholic tradition receives the household codes as foundational for family morality and social ethics. John Chrysostom interprets the instructions to fathers (verse 4) as a mandate to form the family into a 'little church,' a concept embraced by the modern Magisterium as the domestic church. Augustine and Aquinas address the slave-master dynamic (verses 5-9) by arguing that while institutional servitude stems from a fallen world, spiritual equality is absolute since God shows no respect of persons. The armor of God (verses 10-17) is read both Christologically and ascetically. Jerome argues that to put on the armor of God is to put on Christ Himself, as Christ is the Truth, the Justice, and the Peace that constitute the armor. In both Latin and Eastern ascetic traditions, John Cassian uses verse 12 to frame monasticism as invisible warfare against demonic forces and internal passions, a theme elaborated upon by Aquinas in his categorization of fallen angels into hierarchies of principalities and powers.

Eastern Orthodox

The chapter concludes the epistle's instructions on household relations, urging children, parents, slaves, and masters to conduct their duties with mutual respect and a primary orientation toward Christ (vv. 1-9). The text then shifts to a cosmic framework for the Christian life (vv. 10-17), depicting believers as soldiers donning divine armor (the panoply of God) to withstand spiritual forces of evil rather than human foes. It concludes with an urgent appeal for persistent, Spirit-led prayer and closing greetings delivered by Tychicus (vv. 18-24). Reception: The Eastern Orthodox reception of Ephesians 6 focuses intensely on its articulation of spiritual combat. John Chrysostom provides a critical defense against dualistic or Manichaean misreadings of verse 12: he insists that the 'world-rulers of this darkness' are not creators or rightful masters of the material cosmos, but demons who exercise power only over the 'darkness' of willful human sin and ignorance. In the Orthodox ascetic tradition, this chapter is the foundational text for 'unseen warfare.' Writers in the Philokalia heavily utilize verses 11-12 to describe the interior monastic struggle against logismoi (demonic provocations or thoughts) and the passions. The 'sword of the Spirit' (v. 17) and the command to 'pray at all times in the Spirit' (v. 18) are traditionally interpreted by Hesychast writers as a mandate for watchfulness (nepsis) and unceasing prayer, laying the scriptural groundwork for the continuous invocation of the Jesus Prayer as a weapon against invisible adversaries.

Oriental Orthodox

In its immediate context, Ephesians 6 concludes Paul's ethical instructions and household codes by commanding mutual submission in Christ among children, parents, slaves, and masters (vv. 1-9). The chapter then shifts abruptly to a cosmic and martial register, urging believers to prepare for spiritual warfare (vv. 10-20). Paul identifies the true enemies not as human beings ('flesh and blood'), but as demonic forces and cosmic powers (v. 12). To withstand this assault, he details the 'armor of God'—truth, righteousness, the Gospel of peace, faith, salvation, and the word of God—and culminates in an appeal for unceasing, Spirit-led prayer (vv. 13-18). The chapter ends with Paul requesting prayer for his own boldness in preaching while in chains, followed by a final commendation of Tychicus and a closing blessing (vv. 21-24). Reception: The Oriental Orthodox tradition, profoundly shaped by early Egyptian and Syriac monasticism, reads the second half of Ephesians 6 as a foundational charter for the ascetic life. The assertion that 'our wrestling is not against flesh and blood, but against principalities, against powers' (v. 12) is understood vividly and literally as the daily combat of the Christian against demonic hosts. Athanasius of Alexandria, in his Life of Antony, relies on this cosmic framework to describe the monk's retreat into the desert as a direct engagement with the 'rulers of the darkness.' For the miaphysite Fathers, the 'armor of God' (vv. 11-17) equips the believer for both moral purity and orthodox fidelity. Severus of Antioch, in his Cathedral Homilies, invokes the armor and the 'shield of faith' (v. 16) as vital defenses against the dual threats of demonic temptation and heretical doctrine. The 'fiery darts of the evil one' (v. 16) are almost universally interpreted in Coptic and Syriac ascetic literature as logismoi—the sudden, tempting thoughts injected into the mind by demons. Shenoute of Atripe repeatedly leverages this martial imagery in his Canons to enforce strict discipline among his monks, urging them to take up the 'sword of the Spirit' (v. 17) through the ceaseless recitation of Scripture to cut down these spiritual attacks.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Children, obey your parents in the Lord, for this is right. 2“Honor your father and mother,” which is the first commandment with a promise: 3“that it may be well with you, and you may live long on the earth.” 4You fathers, don’t provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. 5Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ, 6not in the way of service only when eyes are on you, as men pleasers, but as servants of Christ, doing the will of God from the heart, 7with good will doing service as to the Lord and not to men, 8knowing that whatever good thing each one does, he will receive the same good again from the Lord, whether he is bound or free. 9You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. 10Finally, be strong in the Lord and in the strength of his might. 11Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. 13Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, 15and having fitted your feet with the preparation of the Good News of peace, 16above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 18with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints. 19Pray for me, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, 20for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. 21But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things. 22I have sent him to you for this very purpose, that you may know our state and that he may comfort your hearts. 23Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.

KJV · King James Version

1Children, obey your parents in the Lord: for this is right. 2Honour thy father and mother; (which is the first commandment with promise;) 3That it may be well with thee, and thou mayest live long on the earth. 4And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7With good will doing service, as to the Lord, and not to men: 8Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 9And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. 10Finally, my brethren, be strong in the Lord, and in the power of his might. 11Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13Wherefore 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. 14Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15And your feet shod with the preparation of the gospel of peace; 16Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 19And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. 21But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 23Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. Written from Rome unto the Ephesians by Tychicus.

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Différences qui changent le sens (48)
  • v1 [lexical]: Differences in translating the term for proper or righteous. — “right” (WEB, KJV, ASV, WEBSTER) vs “just” (DARBY, DRC) vs “righteous” (YLT)
  • v4 [grammatical]: Differences in expressing the vocative 'fathers'. — “And ye” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “the” (YLT)
  • v4 [grammatical]: Differences in phrasing the negative imperative ('provoke not' vs 'do not provoke'). — “provoke not” (KJV, ASV, YLT, WEBSTER, DRC) vs “don’t” (WEB) vs “do provoke” (DARBY)
  • v4 [lexical]: Differences in translating the verb for raising or nurturing children. — “bring” (KJV, DARBY, WEBSTER, DRC) vs “nurture” (WEB, ASV) vs “nourish” (YLT)
  • v4 [lexical]: Differences in translating the term for discipline, nurture, or instruction. — “discipline” (WEB, DARBY, DRC) vs “nurture” (KJV, WEBSTER) vs “chastening” (ASV) vs “instruction” (YLT)
  • v4 [lexical]: Differences in translating the term for admonition, instruction, or correction. — “admonition” (KJV, ASV, YLT, DARBY, WEBSTER) vs “instruction” (WEB) vs “correction” (DRC)
  • v5 [lexical]: Differences in translating the term for sincerity, simplicity, or singleness of heart. — “singleness” (WEB, KJV, ASV, WEBSTER) vs “the simplicity” (YLT, DRC) vs “simplicity” (DARBY)
  • v5 [stylistic]: Variations in preposition and article usage ('unto Christ' vs 'to the Christ'). — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “to the” (YLT, DARBY)
  • v6 [stylistic]: Minor differences in phrasing or hyphenating the compound for 'men-pleasers'. — “menpleasers” (KJV, ASV, YLT, DARBY, WEBSTER) vs “men pleasers” (WEB) vs “it were pleasing men” (DRC)
  • v6 [interpretive]: Differences in translating the idiom for 'from the heart' or 'out of soul'. — “from the heart” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of soul” (YLT) vs “soul” (DARBY)
  • v9 [stylistic]: Differences in prepositional phrasing ('to them', 'unto them', 'towards them'). — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “do ye” (YLT) vs “towards” (DARBY)
  • v9 [lexical]: Differences in translating the phrase for giving up or forbearing threatening. — “forbearing threatening knowing” (KJV, WEBSTER) vs “and give up” (WEB) vs “and forbear” (ASV) vs “letting alone having known” (YLT) vs “giving up” (DARBY) vs “threatenings” (DRC)
  • v10 [grammatical]: Differences in translating the verb as an adjective ('be strong') or a passive participle ('be strengthened'). — “strong” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “strengthened” (DRC)
  • v10 [lexical]: Differences in translating the first paired term for power, strength, or might. — “power” (KJV, YLT, WEBSTER) vs “strength” (WEB, ASV) vs “might” (DARBY, DRC)
  • v10 [lexical]: Differences in translating the second paired term for might, strength, or power. — “might” (WEB, KJV, ASV, YLT, WEBSTER) vs “strength” (DARBY) vs “power” (DRC)
  • v11 [grammatical]: Differences in the syntactic structure ('that you may be able' vs 'for your being able'). — “that ye may be” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “for your being” (YLT)
  • v11 [lexical]: Differences in translating the term for schemes, wiles, or deceit. — “wiles” (WEB, KJV, ASV, YLT, WEBSTER) vs “artifices” (DARBY) vs “deceits” (DRC)
  • v12 [grammatical]: Differences in phrasing the clause ('we wrestle not' vs 'our wrestling is not'). — “our wrestling is” (WEB, ASV, DRC) vs “For we wrestle” (KJV, WEBSTER) vs “because have” (YLT) vs “because our struggle is” (DARBY)
  • v12 [stylistic]: Differences in whether the preposition 'against' or 'with' is repeated. — “against” (KJV, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV) vs “with the” (YLT)
  • v12 [lexical]: Differences in translating the term for powers or authorities, and whether prepositions are repeated. — “the” (WEB, ASV) vs “against powers against” (KJV, WEBSTER) vs “with” (YLT) vs “authorities” (DARBY) vs “and power” (DRC)
  • v12 [lexical]: Differences in translating the term for world-rulers or rulers of darkness. — “rulers of the darkness” (KJV, WEBSTER) vs “world’s” (WEB) vs “world-rulers” (ASV) vs “authorities with the world-rulers” (YLT) vs “universal lords” (DARBY) vs “world” (DRC)
  • v12 [interpretive]: Differences in translating the spiritual realm ('heavenly places', 'high places', 'the heavenlies'). — “the heavenly” (WEB, ASV, YLT) vs “high places” (KJV, WEBSTER) vs “the heavenlies” (DARBY) vs “the” (DRC)
  • v13 [lexical]: Differences in translating the verb for standing against or resisting. — “withstand” (WEB, KJV, ASV, DARBY, WEBSTER) vs “resist” (YLT, DRC)
  • v14 [lexical]: Differences in translating the term for righteousness or justice. — “righteousness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “justice” (DRC)
  • v15 [grammatical]: Differences in phrasing the preparation of the feet ('shod', 'fitted', 'having shod'). — “your” (KJV, WEBSTER, DRC) vs “having fitted” (WEB) vs “having shod” (ASV) vs “having the” (YLT) vs “shod” (DARBY)
  • v15 [lexical]: (vv 15, 19) Differences in translating the term for the gospel or glad tidings. — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB) vs “good-news” (YLT) vs “glad tidings” (DARBY)
  • v16 [lexical]: Differences in translating the introductory phrase ('above all' or 'in all things') and the verb for taking up. — “Above all taking” (KJV, WEBSTER) vs “up” (WEB) vs “withal up” (ASV) vs “having taken up” (YLT) vs “besides these having taken” (DARBY) vs “In things” (DRC)
  • v16 [grammatical]: Differences in the relative clause and verb form ('wherewith ye shall', 'with which you will'). — “wherewith ye shall” (KJV, ASV) vs “with which will” (DARBY, WEBSTER) vs “with which you will” (WEB) vs “in which” (YLT) vs “you may” (DRC)
  • v16 [lexical]: Differences in translating the term for flaming or fiery. — “fiery” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “inflamed” (DARBY)
  • v16 [interpretive]: Differences in translating the term for evil, specifically whether it is personalized as 'the evil one'. — “evil one” (WEB, ASV) vs “wicked” (KJV, WEBSTER) vs “evil one to quench” (YLT) vs “one” (DARBY) vs “most one” (DRC)
  • v17 [lexical]: Differences in translating the term for word or saying. — “the word of God” (WEB, KJV, ASV, WEBSTER, DRC) vs “saying” (YLT) vs “God's” (DARBY)
  • v18 [lexical]: Differences in translating the term for perseverance or instance. — “perseverance” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “instance” (DRC)
  • v18 [lexical]: Differences in translating the term for supplication or requests. — “supplication” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “requests” (WEB)
  • v19 [stylistic]: Differences in phrasing the prayer request ('and for me', 'on my behalf'). — “And for me” (KJV, WEBSTER, DRC) vs “Pray” (WEB) vs “on my behalf” (ASV) vs “in behalf of” (YLT) vs “in order” (DARBY)
  • v19 [lexical]: Differences in translating the term for utterance, speech, or a word. — “utterance” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to me” (YLT) vs “speech” (DRC)
  • v20 [lexical]: Differences in translating the reference to being in chains or bonds. — “chains” (WEB, ASV) vs “ambassador in bonds” (KJV) vs “a chain” (YLT) vs “bound with a chain” (DARBY) vs “embassador” (WEBSTER) vs “a chain so” (DRC)
  • v20 [lexical]: Differences in translating the verb for speaking boldly or freely. — “speak boldly” (WEB, KJV, ASV, WEBSTER) vs “freely” (YLT) vs “be bold in it” (DARBY) vs “be bold to according” (DRC)
  • v21 [grammatical]: Differences in translating the conjunction or purpose clause ('But', 'And', 'in order that'). — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT) vs “in order” (DARBY)
  • v21 [stylistic]: Differences in the article or possessive pronoun ('the beloved', 'a beloved', 'my dearest'). — “the” (WEB, ASV, YLT, DARBY) vs “a beloved” (KJV, WEBSTER) vs “my dearest” (DRC)
  • v21 [lexical]: Differences in translating the term for minister or servant. — “minister” (KJV, ASV, DARBY, WEBSTER, DRC) vs “servant” (WEB) vs “ministrant” (YLT)
  • v22 [grammatical]: Differences in verb tense and phrasing ('have sent', 'did send'). — “to” (DARBY, WEBSTER, DRC) vs “have sent unto” (KJV, ASV) vs “him to” (WEB) vs “did send” (YLT)
  • v22 [lexical]: Differences in translating the phrase indicating purpose ('this very purpose', 'the same purpose'). — “this very” (WEB, ASV) vs “the same purpose” (KJV, WEBSTER) vs “this very thing” (YLT, DARBY) vs “this” (DRC)
  • v22 [grammatical]: Differences in the mood and tense of the verb ('may know', 'might know'). — “may” (ASV, DARBY, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV, YLT)
  • v22 [lexical]: Differences in translating the phrase for circumstances ('state', 'affairs', 'things concerning us'). — “state” (WEB, ASV) vs “our affairs” (KJV, WEBSTER) vs “the things concerning us” (YLT, DRC) vs “of” (DARBY)
  • v22 [lexical]: Differences in translating the verb to comfort or encourage. — “may” (WEB, ASV, WEBSTER, DRC) vs “might comfort” (KJV, YLT) vs “may encourage” (DARBY)
  • v23 [lexical]: Differences between 'brethren' and 'brothers'. — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v23 [lexical]: Differences in translating the term for love or charity. — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
  • v24 [grammatical]: Differences in translating the participle ('those who love' vs 'them that love'). — “them that love” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those loving” (YLT)

Derrière cette page

Texte source. Greek (TAGNT, public-domain critical text). Greek text of Ephesians 6 (public domain).

Noms divins : Kyrios (Lord), Theos (God).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

In the context of the first-century Mediterranean, Ephesians 6 concludes the adaptation of the Greco-Roman 'household code' (Haustafel), a standard topos in Hellenistic moral philosophy deriving from Aristotelian concepts of household management (oikonomia). The author addresses children and fathers (6:1-4), and slaves and masters (6:5-9). Historical-critical analysis notes that while the code reinforces the hierarchical structure of the Roman *patria potestas*, it notably addresses subordinates (children, slaves) as moral agents rather than mere property, and it places unprecedented ethical demands on the *paterfamilias*. Masters are commanded to cease threatening their slaves (6:9), a subversion of Roman legal norms, based on the theological premise that both share an impartial heavenly Master. Verses 10-20 shift to the rhetoric of spiritual warfare, employing the metaphor of the *panoplia* (full armor). Philological and historical study indicates a dual background for this pericope: the visual reality of the Roman legionary and the prophetic imagery of Yahweh as a divine warrior in the Jewish scriptures (e.g., Isaiah 11 and 59). The conflict is defined cosmologically against 'principalities' and 'powers' (6:12), terms reflecting Hellenistic Jewish apocalypticism and the pervasive fear of cosmic, astral, and demonic forces prevalent in Asia Minor. The chapter concludes with a commendation of Tychicus (6:21-22) and an apostolic blessing.

Jewish interpretation

Modern Jewish historical-critical scholarship reads this chapter as a prime example of a first-century Hellenistic Jewish text utilizing Greco-Roman forms and Hebrew Bible motifs. The chapter opens with 'household codes' (Haustafeln), common in both Greco-Roman philosophy and Hellenistic Jewish writings (such as those of Philo and Josephus), adapting them to a new sectarian community. In verses 2-3, the author quotes the Decalogue (Exodus 20:12; Deuteronomy 5:16) to ground the ethical exhortation to children in the Torah, explicitly noting its attached promise. The second half of the chapter (verses 10-17) shifts to apocalyptic spiritual warfare. Jewish scholars identify the 'armor of God' as a direct midrashic adaptation of Isaianic imagery, specifically Isaiah 59:17 (the breastplate of righteousness and helmet of salvation) and Isaiah 11:5 (the belt of righteousness/truth). The depiction of a cosmic struggle against 'rulers of the darkness' reflects Second Temple Jewish apocalyptic dualism.

Latter-day Saint

In its immediate context, Ephesians 6 concludes the epistle by detailing Christian household codes—instructing children, fathers, slaves, and masters to conduct their relationships with mutual respect and in reverence to Christ. The chapter then shifts to a powerful martial metaphor, exhorting believers to 'put on the whole armor of God' to stand firm against unseen spiritual forces of evil, concluding with a request for prayer and closing benedictions.

Jehovah's Witnesses

In Ephesians 6, Paul provides practical directives for Christian households, instructing children, fathers, slaves, and masters on proper conduct and mutual respect under God. He then transitions to a vivid metaphor of spiritual warfare, identifying the Christian's true enemy not as other humans, but as unseen wicked spirit forces. To resist these forces, he details a 'complete suit of armor' supplied by God, ending the epistle with a request for prayers for his preaching work and closing greetings sent through Tychicus.

Choix de traduction effectués par la NCB (54)
  • v1: "The children" — Preserves the definite article structural pattern marking vocative addresses in the original text.
  • v1: "right" — Offers the most natural contemporary lexical equivalent for ethical propriety in English family relations.
  • v2: "your" — Updates archaic pronouns to contemporary English.
  • v3: "you may live" — Updates archaic verbal conjugations.
  • v4: "And the fathers" — Preserves the definite article as a syntactic vocative feature consistent with the rest of the household code addresses.
  • v4: "do not provoke" — Utilizes standard contemporary uncontracted prohibition phrasing.
  • v4: "bring them up" — Best fits the natural English idiom for rearing children.
  • v4: "discipline" — Conveys the active, shaping, and corrective dimensions of paideia.
  • v4: "instruction" — Translates the specifically verbal teaching aspect of nouthesia.
  • v4: "instruction of the Lord" — Maintains the plain reading without interpolating modifiers; disputed among traditions.
  • v5: "The slaves" — Accurately reflects the socio-economic and legal reality of douloi in the first-century Mediterranean.
  • v5: "sincerity" — Contemporary equivalent for undivided, unhypocritical motive.
  • v5: "as to Christ" — Replaces archaic preposition.
  • v6: "eye-slavery" — Preserves the lexical cognate root connected to 'slaves' in the preceding verse.
  • v6: "men-pleasers" — Maintains the direct compound derivation from anthropos.
  • v6: "from the soul" — Translates psuche precisely rather than conflating it with kardia.
  • v8: "each one" — Follows the indefinite singular pronoun closely.
  • v9: "And the masters" — Preserves the structural definite article acting as a vocative.
  • v9: "giving up threatening" — Modernizes the rendering of the participle while accurately communicating relinquishment.
  • v9: "Lord" — Captures the underlying wordplay between earthly 'masters' (kurioi) and the heavenly 'Lord' (kurios).
  • v10: "be empowered" — Preserves the distinct dynamis root of the verb within the synonym chain.
  • v10: "power" — Differentiates the first substantive in the synonym chain of might.
  • v10: "might" — Differentiates the second substantive in the chain.
  • v11: "so that you may be able" — Provides a natural English rendering of the prepositional infinitive purpose clause.
  • v11: "schemes" — Updates archaic vocabulary to accurately reflect calculated tactical deceit.
  • v12: "our wrestling is" — Translates the explicit noun strictly.
  • v12: "blood and flesh" — Preserves the precise order of the Greek phrase, which reverses common English idiom.
  • v12: "world-rulers" — Directly reflects the compound cosmological term.
  • v12: "the heavenly places" — Standard contemporary rendering for the spatial substantive adjective denoting the spiritual realm.
  • v12: "the principalities" — Retains cosmological terminology without endorsing socio-political demythologization or purely ascetic internalization; disputed among traditions.
  • v13: "withstand" — Preserves the cognate connection and repetition loop with the root for 'stand'.
  • v14: "your waist" — Updates anatomical language to natural modern English.
  • v15: "the feet" — Preserves the lack of possessive pronoun, reflecting the definite article pattern in the Greek text.
  • v15: "preparation" — Provides the most standard noun equivalent for the equipping stage of warfare.
  • v16: "in all things" — Translates the prepositional phrase strictly, initiating the 'all' sequence in the source text.
  • v16: "flaming" — Natural contemporary modifier for ignited projectiles.
  • v16: "the evil one" — Reflects the masculine singular, indicating a personal adversary rather than abstract evil.
  • v17: "word" — Standard contemporary equivalent in this context.
  • v17: "the sword of the Spirit" — Translates the text plainly without resolving the application to exclusive views on written or spoken revelation; disputed among traditions.
  • v18: "through all" — Renders the spatial/instrumental preposition faithfully to Greek syntax.
  • v18: "in the Spirit" — Capitalizes Spirit as referring to the Holy Spirit without interpolating charismatic practices; disputed among traditions.
  • v18: "for this very thing" — Removes the archaic 'unto' while maintaining the identical phrase cross-reference with verse 22.
  • v18: "keeping alert" — Provides clear contemporary idiom for remaining vigilant.
  • v18: "perseverance" — Modern English equivalent for enduring steadfastness.
  • v18: "supplication" — Preserves the deliberate repetition of the lexical root established earlier in the verse.
  • v19: "and for me" — Follows the prepositional string naturally without restructuring.
  • v19: "a word" — Literal translation of the substantive mapping directly to speech.
  • v20: "in a chain" — Accurately represents the singular noun in the source text.
  • v20: "I may speak boldly" — Preserves the visible semantic relationship to the noun 'boldness' in the preceding verse.
  • v21: "will make all things known" — Removes the archaic 'shall' where future indicative intent is clear.
  • v21: "minister" — Distinguishes the term diakonos cleanly from doulos used earlier in the passage.
  • v22: "for this very thing" — Duplicates the phrasing established in verse 18 perfectly.
  • v23: "brothers" — Updates archaic plural phrasing.
  • v24: "incorruptibility" — Directly renders the prepositional noun state rather than supplying an adjective.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 11, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)