Colossians 3:18–4:1

Footnotes

1. 20 The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see .
2. 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).
3. 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.”
4. 23 On this word here and in 4:1, see the note on “fellow slave” in .
5. 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.
6. 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.
7. 26 Grk “from the soul.”
8. 27 Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.
9. 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).”
10. 29 The genitive τῆς κληρονομίας (tēs klēronomias) is a genitive of apposition: The reward consists of the inheritance.
11. 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.
12. 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.
13. 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.