στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ

4024. περιζώννυμι perizṓnnumi; fut. perizṓsō, from perí (4012), about or around, and zṓnnumi (2224), to gird. To gird or wrap around. In the NT, used only in the mid. or pass. meaning to wrap oneself around, to be wrapped around, spoken in reference to the long flowing garments of the Orientals which were pulled up and knotted at the waist for freedom of movement. Used in an absolute sense (Luke 12:35, perf. pass. part. used figuratively, “be ye ready” [author’s translation]; Sept.: Ex. 12:11). Used in an absolute sense in the mid. (Luke 12:37; 17:8; Acts 12:8). Used with the acc. in a figurative sense (Eph. 6:14; Sept.: Ps. 18:32, 39; 30:11). The thing with which one is wrapped may be shown by en (1722), in or with (Sept.: 1 Chr. 15:27), or by the acc. of the thing, i.e., a girdle (Rev. 1:13; 15:6).

Syn.: Of the literal meaning: peribállō (4016), to enwrap in clothing; endúō (1746), to clothe. Of the figurative meaning: hetoimázō (2090), make ready, prepare; paraskeuázō (3903), prepare self, be (make) ready; katartízō (2675), to fit or make fit; kataskeuázō (2680), to equip, make ready; proetoimázō (4282), to prepare beforehand; phoréō (5409), to wear.

Ant.: Of the literal meaning: apekdúomai (554), to put off; ekdúō (1562), to take off from; apobállō (577), to put off. Of the figurative meaning: scholázō (4980), to be at leisure; paraitéomai (3868), to beg off, quit; egkataleípō (1459), to desert, leave, forsake; argéō (691), to delay, linger, be idle.

77.5 περιζώννυμαι τὴν ὀσφύν: (an idiom, literally ‘to gird up the loins’) to cause oneself to be in a state of readiness—‘to get ready, to prepare oneself.’ στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ ‘stand ready with truth’ Eph 6:14. In the context of Eph 6:14, however, it may be useful to preserve the extended figure of readiness for warfare beginning with Eph 6:13 and extending through verse 17.

ὀσφὺν

ὀσφῦς (nom. not used in NT; acc.-ύν all edd. On the accent s. PKatz, TLZ 83, ’58, 315: ὀσφῦν; B-D-F §13; Mlt-H. 141f) ύος, ἡ (Aeschyl., Hdt.+; ins, pap, LXX; PsSol 8:4; TestSol 1, 12 D; TestJob; TestNapht 2:8; JosAs; GrBar 2:3; Jos., Ant. 8, 217=3 Km 12:10).

① the place where a belt or girdle is worn, waist, loins (4 Km 1:8) Mt 3:4; Mk 1:6. Since the garment was worn ungirded about the house, girding denotes preparation for activity, esp. for a journey; freq. used in imagery: περιζώννυσθαι τὴν ὀσ‌. have a belt around one’s waist (Jer 1:17) Eph 6:14; cp. Lk 12:35 (cp. Ex 12:11). Also ἀναζώννυσθαι τὰς ὀσ‌. 1 Pt 1:13, where the gen. τῆς διανοίας shows the extraordinary imagistic use of the expr. The gen. is lacking Pol 2:1.

3751. όσφύς osphús; gen. osphúos, pl. haí osphúes, fem. noun. Loin, the lower region of the back, the lumbar region, the hips as opposed to the shoulders and thighs, the organs of reproduction.

(I) The loins of the human body comprising the five lower vertebrae of the back, so–called perhaps from the labor they can do and sustain when a man exerts his strength (Matt. 3:4; Mark 1:6). The expression, “to have the loins girded,” means to be in readiness for anything (Luke 12:35; Eph. 6:14; 1 Pet. 1:13. See anazṓnnumi [328], to gird). The garments of the Orientals being loose and flowing, it was necessary to wrap them about their hips when they wanted to exert or display their strength. Spiritually, as in Luke 12:35; Eph. 6:14; metaphorically in 1 Pet. 1:13 (cf. anazṓnnumi [328], to gird or wrap up anew). See Sept.: Ex. 12:11; 2 Kgs. 4:29; 9:1; Job 38:3; 40:2, and also perizṓnnumi (4024), to fasten on one’s belt, wrap about.

(II) Internally, the Scriptures refer to children as being in and proceeding from the loins of their father or progenitor (Heb. 7:5, 10 [cf. Gen. 35:11]). Hence “the fruit of the loins” is used for offspring in Acts 2:30; Sept.: 2 Chr. 6:9).

ἀληθείᾳ

אֱמֶת

אָמַן (ʾāman) to confirm, support, uphold (Qal); to be established, be faithful (Niphal); to be certain, i.e. to believe in (Hiphil). ASV, RSV usually the same. One notable exception is Gen 15:6 where RSV has “believed,” while ASV has “believed in.”)

Derivatives

116a אֹמֶן (ʾōmen) faithfulness.

116b אָמֵן (ʾāmēn) verily, truly, amen.

116c אָמָּן (ʾommān) steady-handed one, artist.

116d אֵמֻן (ʾēmūn) faithful, trusting.

116e אֱמוּנָה (ʾĕmûnâ) firmness, fidelity, steadiness.

116f אָמְנָה (ʾomnâ) I, bringing up, nourishment.

116g אָמְנָה (ʾomnâ) II, verily, truly.

116h אֲמָנָה (ʾămānâ) faith, support, sure, certain.

116i אֻמְנָם (ʾūmnām) verily, indeed.

116j אָמְנָם (ʾomnām) verily, truly.

116k אֱמֶת (ʾĕmet) firmness, truth.

116l אָמוֹן (ʾāmôn) II, artificer, architect.

This very important concept in biblical doctrine gives clear evidence of the biblical meaning of “faith” in contradistinction to the many popular concepts of the term. At the heart of the meaning of the root is the idea of certainty. And this is borne out by the NT definition of faith found in Heb 11:1.

The basic root idea is firmness or certainty. In the Qal it expresses the basic concept of support and is used in the sense of the strong arms of the parent supporting the helpless infant. The constancy involved in the verbal idea is further seen in that it occurs in the Qal only as a participle (expressing continuance). The idea of support is also seen in II Kgs 18:16, where it refers to pillars of support.

In the Hiphil (causative), it basically means “to cause to be certain, sure” or “to be certain about,” “to be assured.” In this sense the word in the Hiphil conjugation is the biblical word for “to believe” and shows that biblical faith is an assurance, a certainty, in contrast with modern concepts of faith as something possible, hopefully true, but not certain.

Following from this we find the word in the passive Qal participle used with a passive meaning “one who is established” or “one who is confirmed,” i.e. “faithful one” (II Sam 20:19; Ps 12:1 [H 2]; 31:23 [H 24]).

In the Niphal conjugation the meaning is “to be established” (II Sam 7:16; I Chr 17:23; II Chr 6:17; Isa 7:9). The Niphal participle means “to be faithful, sure, dependable” and describes believers (Num 12:7; I Sam 2:35; Neh 9:8). This form is also used to describe that upon which all certainty rests: God himself (Deut 7:9), and his covenant (Ps 89:28 [H 29]).

One interesting illustration of the relationship between “belief” and “being established” is seen in Isa 7:9. Ahaz is told that unless he believes (Hiphil) he will not be established (Niphal), i.e. without faith he has no stability.

The various derivatives reflect the same concept of certainty and dependability. The derivative ʾāmēn “verily” is carried over into the New Testament in the word amēn which is our English word “amen.” Jesus used the word frequently (Mt 5:18, 26, etc.) to stress the certainty of a matter. The Hebrew and Greek forms come at the end of prayers and hymns of praise (Ps 41:13 [H 14]); 106:48; II Tim 4:18; Rev 22:20, etc.). This indicates that the term so used in our prayers ought to express certainty and assurance in the Lord to whom we pray.

אֹמֶן (ʾōmen). Faithfulness, truth (ASV, “truth”; RSV as an adjective, “true”). The noun is used once to describe God’s counsel (Isa 25:1).

אָמֵן (ʾāmēn). Verily, truly, amen. (Generally, the same in ASV, RSV.) The word expresses a certain affirmation in response to what has been said. It is used after the pronouncement of solemn curses (Num 5:22; Deut 27:15ff.; Neh 5:13; Jer 11:5) and after prayers and hymns of praise (I Chr 16:36; Neh 8:6; Ps 41:13 [H 14], etc.). Twice the term is used to describe the Lord (Isa 65:16), and once simply to approve the words of a man (I Kgs 1:36). Finally, Jeremiah uses the term once sarcastically in response to the false prophets (Jer 28:6).

אֵמֻן (ʾēmūn). Trusting, faithfulness. (Basically the same in ASV, RSV.) The term is applied to nations as a measure of their righteousness and acceptability to God (Deut 32:20; Isa 26:2). It also applies to individuals who are contrasted to the bad (Prov 13:17) and the false (Prov 14:5). One to whom the term applies is rare indeed (Prov 20:6).

אֱמוּנָה (ʾĕmûnâ). Firmness, faithfulness, fidelity. (ASV, RSV generally the same. Both give a marginal note in Hab 2:4 where they translate “faith” instead of “faithfulness” in accord with Paul’s use of the verse in Rom 1:17; Gal 3:11.)

There are at least ten distinct categories in which this noun is used in Scripture. In its first occurrence in Scripture it expresses the sense of steady, firm hands, a very basic idea (Ex 17:12). From this mundane sense, Scripture moves almost entirely to a use of the word in connection with God or those related to God.

Basically, the term applies to God himself (Deut 32:4) to express his total dependability. It is frequently listed among the attributes of God (I Sam 26:23; Ps 36:5 [H 6]; Ps 40:10 [H 11]; Lam 3:23). It describes his works (Ps 33:4); and his words (Ps 119:86; 143:1).

ʾĕmûnâ is also used to refer to those whose lives God establishes. He expects to see faithfulness in them (Prov 12:22; II Chr 19:9). Indeed, such faithfulness or a life of faith is characteristic of those justified in God’s sight (Hab 2:4). God’s word of truth establishes man’s way of truth or faithfulness (Ps 119:30).

From this we can also see the concept of a duty being entrusted to a believer which becomes his trust (faithful responsibility, I Chr 9:22; II Chr 31:15, etc.) or office.

אָמְנָה (ʾomnâ) I. Brought up, nurtured, sustained. (Same in ASV, RSV.) This noun speaks of Esther’s having been sustained (strengthened and guided) by Mordecai as a child (Est 2:20).

אָמְנָה (ʾomnâ) II. Truly, verily, actually. (The same in ASV, RSV.) In the two contexts in which this adverb occurs, the speaker is perhaps seeking to excuse his wrong, therefore “actually” may be the best translation (Gen 20:12; Josh 7:20),

אֲמָנָה (ʾămānâ). Settled provision, support. (ASV, RSV same.) This noun is used in connection with a firm commitment on the part of the people of Jerusalem in Nehemiah’s day (Neh 9:38 [H 10:1]) and also applies to a fixed provision for the singers of that day (Neh 11:23).

אֻמְנָם (ʾūmnām). Indeed, really. (Same in ASV, RSV.) This word is always found in interrogative sentences and always suggests doubt on the part of the asker: Sarah’s doubt of bearing a child (Gen 18:13); Balaam’s doubt of Balak’s power to promote him (Num 22:37); Solomon’s doubt of God’s dwelling only on earth (I Kgs 8:27; II Chr 6:18); the Psalmist’s doubt that pagan gods judge righteously (Ps 58:1 [H 2]).

אֱמֶת (ʾĕmet). Truth, faithfulness, verity. (ASV and RSV usually the same.) This word carries underlying sense of certainty, dependability.

We find it used in several categories of contexts, all of which relate to God directly or indirectly.

First, it is frequently applied to God as a characteristic of his nature. In Gen 24:27, for example, it describes God who leads Abraham’s servant to the right wife for Isaac. In Ex 34:6, it is given as one of the verbal descriptions of God which constitute God’s goodness. Other examples are Ps 25:5; 31:5 [H 6]; Jer 4:2; 10:10.

It is a term fittingly applied to God’s words (Ps 119:142, 151, 160; Dan 10:21).

As a characteristic of God revealed to men, it therefore becomes the means by which men know and serve God as their savior (Josh 24:14; I Kgs 2:4; Ps 26:3; 86:11; Ps 91:4; Isa 38:3), and then, as a characteristic to be found in those who have indeed come to God (Ex 18:21; Neh 7:2; Ps 15:2; Zech 8:16).

Because it is an attribute of God which is manifest in man’s salvation and life of service as God’s child, the word is often coupled with another attribute of God related to our salvation, “mercy” or “love” (ḥesed, Gen 24:27; Ps 61:7 [H 8]; 85:10 [H 11]; 115:1; Prov 14:22; 16:6; 20:28).

And because these attributes of God’s truth and mercy lead to God’s peace toward sinful men, saved by God’s grace, the word is also often coupled with peace (Isa 39:8; Jer 33:6).

As we study its various contexts, it becomes manifestly clear that there is no truth in the biblical sense, i.e. valid truth, outside God. All truth comes from God and is truth because it is related to God.

ἀλήθεια alḗtheia; gen. alētheías, fem. noun from alēthḗs (227), true. Truth, reality; the unveiled reality lying at the basis of and agreeing with an appearance; the manifested, the veritable essence of matter.

(I) Truth, verity, reality. The reality pertaining to an appearance (Rom. 1:18, 25).

(A) Truth as evidenced in relation to facts, therefore, alḗtheia denotes the reality clearly lying before our eyes as opposed to a mere appearance, without reality (Mark 5:33; John 5:33; 16:7; Acts 26:25; Rom. 9:1; 2 Cor. 6:7, “by the word of truth”; 2 Cor. 12:6; Eph. 4:25; 1 Tim. 2:7; Sept.: 1 Kgs. 22:16; 2 Chr. 18:15). Prefixed by epí (1909), upon, followed by the gen., epí alētheías, of a truth, as the fact or event shows (Luke 4:25; 22:59; Acts 4:27; 10:34; Sept.: Job 9:2; Is. 37:18).

(B) Spoken of what is true in itself, purity from all error or falsehood (Mark 12:32; Acts 26:25; Rom. 2:20; “the form of knowledge and of the truth in the law”; 2 Cor. 7:14; 12:6; Col. 1:6; 2 Tim. 2:18; 3:7, 8; 4:4). “The truth of the gospel” (Gal. 2:5) means the verity of the gospel. “The word of truth” means the true doctrine (Eph. 1:13; Col. 1:5; 2 Tim. 2:15; James 1:18); “thy commandments are faithful” (Ps. 119:86); “the word of truth” (Ps. 119:43).

(II) Truth, love of truth, both in words and conduct, meaning sincerity, veracity (Matt. 22:16; Mark 12:14; Luke 20:21; John 4:23, 24, with a sincere mind, with sincerity of heart, not merely with external rites; John 8:44, “there is no truth in him,” meaning he is a liar and loves not the truth [Rom. 2:2; 3:7; 15:8; 1 Cor. 5:8; 2 Cor. 7:14; 11:10, as I truly, sincerely, follow Christ]; Eph. 4:24, in true and sincere holiness; Eph. 5:9; 6:14; Phil. 1:18; 1 John 1:6, we do not act in sincerity, equivalent to pseudómetha [5547], we are lying, behaving in a hypocritical way, 1 John 1:8; 2:4; 3:18, 19; 5:6, “the Spirit is truth,” meaning true, veracious; 2 John 1:3; 3 John 1:3; Sept.: Josh. 2:14; 1 Sam. 12:24; 2 Sam. 2:6; 1 Kgs. 2:4; 3:6; 2 Chr. 19:9; Ps. 35:6).

(III) In the NT especially, divine truth or the faith and practice of the true gospel is called “truth” either as being true in itself and derived from the true God, or as declaring the existence and will of the one true God, in opposition to the worship of false idols. Hence divine truth, gospel truth, as opposed to heathen and Jewish fables (John 1:14, 17; 8:32, “ye shall know the truth”; John 8:40, 45, 46; 16:13; 17:17, 19; 18:37, everyone who loves divine truth; John 18:38; Rom. 1:18, 25; 2 Cor. 4:2; 13:8; Gal. 3:1; 5:7; 2 Thess. 2:10, 12, 13; 1 Tim. 2:4, 7; 3:15; 2 Tim. 2:25; Titus 1:1, 14; Heb. 10:26; James 1:18; 3:14; 1 Pet. 1:22; 2 Pet. 1:12; 2:2; 1 John 2:21; 2 John 1:2, 4; 3 John 1:8). Hence the Lord Jesus is called the truth, meaning truth incarnate, the teacher of divine truth (John 14:6). “The Spirit of truth” means one who declares or reveals divine truth (John 14:17; 15:26; 16:13;). “They that have known the truth” (a.t.) means those who know the truth, are disciples of Christ (1 Tim. 4:3). In the Sept., truth means the true religion (Ps. 24:5; 25:3; 85:11).

(IV) Conduct conformed to the truth, integrity, probity, virtue, a life conformed to the precepts of the gospel. In John 3:21, ho poiṓn tḗn alḗtheian means he who lives in the truth, who does what is true, from poiéō (4160), to make or to do. In opposition to it we have John 3:20, ho phaúla prássōn, one doing evil things, from phaúla (5337), foul, trivial, evil things, and prássō (4238), to perform. John 3:21 thus stands in contrast to verse twenty. In John 8:44, “he did not remain in his integrity” (a.t.). In Rom. 2:8 and 1 Cor. 13:6, alḗtheia stands in opposition to adikía (93), unrighteousness, wrong (Eph. 4:21; 1 Tim. 6:5; James 5:19; 3 John 1:3, 4, 12; Sept.: Ps. 119:30; Prov. 28:6; Is. 26:10).

(V) Truth as opposed to types, emblems, shadows (John 1:14, 17 [cf. John 4:23, 24; 14:6; Col. 2:17]).

(VI) Integrity, rectitude of nature (John 8:44 [cf. Eph. 4:24]).

Syn.: hupóstasis (5287), substance; bebaíōsis (951), confirmation; plḗrōma (4138), fulfillment.

Ant.: pseúdos (5579), falsehood, lie; dólos (1388), guile; pseúsma (5582), a falsehood or an acted lie; epiboulḗ (1917), a plot; phantasía (5326), spectre, spirit; optasía (3701), vision.