Colossians 3–4

Footnotes

1. 1 Certain (B[*] D1 H 0278 1739 𝔐 sy sa) read ἡμῶν (hēmōn, “our”), while others (𝔓46 א C D* F G P Ψ 075 33 81 1881 latt bo) read ὑμῶν (humōn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, humeis). But in terms of external criteria, the second person pronoun has superior support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See .
2. 2 Grk “the members which are on the earth.” See μέλος 1, “put to death whatever in you is worldly.”
3. 3 Or “lust.”
4. 4 The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tous huious tēs apeitheias, “on the sons of disobedience”) are lacking in 𝔓46 B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 𝔐 lat sy bo. The words are omitted by several English translations (, , ESV, T). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en hois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and 𝔓46 share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.
5. 5 Grk “you also walked.” The verb περιπατέω (peripateō) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
6. 6 The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
7. 7 Put off all such things. The commands in vv. 8–9 are based on two reasons given in vv. 9–10—reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion—they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
8. 8 See the note on “fellow slave” in .
9. 9 If the genitive construct σπλάγχνα οἰκτιρμοῦ (splanchna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
10. 10 For the translation of χαριζόμενοι (charizomenoi) as “forgiving,” see χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anechomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
11. 11 Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
12. 12 The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
13. 13 ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutois).
14. 14 The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
15. 15 The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
16. 16 The genitive τῆς τελειότητος (tēs teleiotētos) has been translated as an attributive genitive, “the perfect bond.”
17. 17 Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
18. 18 Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord“] in א* I 1175 bo; θεοῦ [theou, “of God“] in A C* 33 104 323 945 ), the reading Χριστοῦ (Christou, “of Christ”) is read by an excellent cross-section of witnesses (𝔓46 א2 B C2 D F G Ψ 075 1739 1881 𝔐 lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
19. 19 Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.
20. 20 The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see .
21. 21 Or perhaps “Parents.” The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent ( πατήρ 1.a).
22. 22 Or “do not cause your children to become resentful” (L&N 88.168). ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”
23. 23 On this word here and in 4:1, see the note on “fellow slave” in .
24. 24 The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See κύριος 1.b.
25. 25 The present progressive “are doing” was used in the translation of ποιῆτε (poiēte) to bring out the idea that Paul is probably referring to what they already do for work.
26. 26 Grk “from the soul.”
27. 27 Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.
28. 28 The article τῆς (tēs) has been translated as a possessive pronoun, “your” ( ). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See κληρονομία 3: “common in Christian usage (corresp. to the ) (the possession of) transcendent salvation (as the inheritance of God’s children).”
29. 29 The genitive τῆς κληρονομίας (tēs klēronomias) is a genitive of apposition: The reward consists of the inheritance.
30. 30 The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many —D1 Ψ 075 𝔐—but the best evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (hōs tō kuriō), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesthe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuontes) with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185–86.
31. 31 Grk “that which he did wrong.” It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.
32. 32 The Greek word used here is προσωπολημψία (prosōpolēmpsia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.
33. 1 Though προσευχόμενοι (proseuchomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
34. 2 The ἵνα (hina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
35. 3 Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
36. 4 Or “so that we may speak.”
37. 5 Or “in prison.”
38. 6 The phrase begins with the ἵνα (hina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalēsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
39. 7 Grk “walk.” The verb περιπατέω (peripateō) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
40. 8 See the note on “fellow slave” in .
41. 9 Grk “all things according to me.”
42. 10 Grk “the things concerning us.”
43. 11 The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
44. 12 Grk “is of you.”
45. 13 Grk “will make known to you.” This has been simplified in the translation to “will tell.”
46. 14 Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12–14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207–8.
47. 15 See the note on “fellow slave” in .
48. 16 Strong Alexandrian testimony, along with some other witnesses, suggests that Ἰησοῦ (Iēsou, “Jesus”) follows Χριστοῦ (Christou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 lat), but the evidence for the shorter reading is diverse (𝔓46 D F G Ψ 075 1739 1881 𝔐 it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. has Ἰησοῦ in brackets, indicating some doubts as to its authenticity.
49. 17 Or “filled.”
50. 18 Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See πόνος 1.
51. 19 Grk “brothers.” See note on the phrase “brothers and sisters” in .
52. 20 If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numphan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ 𝔐), while those who saw Nympha as a woman read the feminine αὐτῆς here (autēs, “her”; B 0278 6 1739[*] 1881 sa). Several (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autōn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelphous, here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.
53. 21 Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
54. 22 Grk “when.”
55. 23 The construction beginning with the imperative ποιήσατε ἵνα … ἀναγνωσθῇ (poiēsate hina … anagnōsthē) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
56. 24 This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
57. 25 Grk “the greeting by my hand, of Paul.”
58. 26 Or “my imprisonment.”
59. 27 Most witnesses, including a few important ones (א2 D Ψ 075 0278 𝔐 lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.