[154] =Endynamousthe= [from =dynamis=] =en Kyriô kai en tô kratei tês ischyos autou.= See the note on these synonyms, on p. 76. Comp., for this verb, Col. i. II; 2 Tim. iv. 17; Phil. iv. 13: =Panta ischyô en tô endynamounti me=,--"I have strength for everything in Him that _enables_ me."]
[155] Comp. remark on =methodeia= (iv. 14), p. 247.
[156] John xii. 31, xiv. 30, xvi. 11: comp. Luke iv. 5-7; Heb. ii. 14.
[157] 2 Cor. ii. 11, xi. 3; 2 Thess. ii. 9, 10; 2 Tim. ii. 26, etc.
[158] Rev. xii, 7-10; Gen. iii. 4, 5; Zech. iii. 1; Job i.
[159] Ch. iv. 27; 2 Cor. ii. 11; Luke xxii. 31.
[160] Luke x. 17-20, xi. 14-26.
[161] Col. i. 13: comp. Acts xxvi. 18, etc.
[162] Luke xvi. 8, xviii. 6.
[163] =Ta pneumatika tês ponêrias.=
[164] Mr. Moule aptly observes, in his excellent and most useful Commentary on Ephesians in the _Cambridge Bible for Schools and Colleges_: St Paul's "testimony to the real and objective existence" of evil spirits "gains in strength when it is remembered that the epistle was addressed (at least, among other designations) to Ephesus, and that Ephesus (see Acts xix.) was a peculiarly active scene of asserted magical and other dealings with the unseen darkness. Supposing that the right line to take in dealing with such beliefs and practices had been to say that the whole basis of them was a fiction of the human mind, not only would such a verse as this [vi. 12] not have been written, but, we may well assume, something would have been written strongly contradictory to the thought of it" (p. 176).
[165] See p. 103.
[166] The objection against the common rendering taken from the absence of the Greek article (=ta=) before the phrase =en tois epouraniois=, required to link it to =ta pneumatika tês ponêrias=, is not decisive.
[167] Col. ii. 8-10, iii. 1-4; Phil. iii. 20, 21: comp. Eph. i. 3, ii. 6, 18, iv. 10, 15; Heb. vi. 19, 20, etc.