Bible in 90 Days

Footnotes

1. Galatians 3:26 tn Or “For you are all sons of God through faith in Christ Jesus.”
2. Galatians 3:27 tn Grk “For as many of you as.”
3. Galatians 3:28 tn See the note on the word “slave” in 1:10.
4. Galatians 3:28 tn Grk “male and female.”
5. Galatians 3:29 tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.
6. Galatians 4:1 tn Grk “a small child.” The Greek term νήπιος (nēpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
7. Galatians 4:1 tn Grk “master” or “lord” (κύριος, kurios).
8. Galatians 4:2 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropos), whose semantic domain overlaps with that of παιδαγωγός (paidagōgos) according to L&N 36.5.
9. Galatians 4:2 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
10. Galatians 4:3 tn See the note on the word “minor” in 4:1.
11. Galatians 4:3 tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.
12. Galatians 4:4 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
13. Galatians 4:5 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
14. Galatians 4:6 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
15. Galatians 4:6 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
16. Galatians 4:7 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
17. Galatians 4:7 tc The unusual expression διὰ θεοῦ (dia theou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia theon, “because of God”; F G 1881), διὰ Χριστοῦ (dia Christou, “through Christ”; 81 630 sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Iēsou Christou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D (P) 0278 (6 326) 1175 1241 (1505) 2464 M ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klēronomos men theou, sugklēronomos de Christou, “an heir of God, and fellow-heir with Christ”; Ψ [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most significant in the NT (P⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).
18. Galatians 4:8 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
19. Galatians 4:9 tn Or “useless.” See L&N 65.16.
20. Galatians 4:9 tn See the note on the phrase “basic forces” in 4:3.
21. Galatians 4:9 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
22. Galatians 4:10 tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.
23. Galatians 4:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
24. Galatians 4:14 tn Grk “your trial in my flesh you did not despise or reject.”
25. Galatians 4:14 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
26. Galatians 4:14 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
27. Galatians 4:15 tn Or “blessedness.”
28. Galatians 4:16 tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alētheuōn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).
29. Galatians 4:17 tn Or “They are zealous for you.”
30. Galatians 4:17 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
31. Galatians 4:17 tn Or “so that you would be zealous.”
32. Galatians 4:18 tn Or “commendable.”
33. Galatians 4:18 tn Or “to be zealous.”
34. Galatians 4:18 tn Grk “But it is always good to be zealous in good.”
35. Galatians 4:19 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).
36. Galatians 4:20 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
37. Galatians 4:21 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouō) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
38. Galatians 4:22 tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.
39. Galatians 4:23 tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”
40. Galatians 4:24 tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
41. Galatians 4:26 sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.
42. Galatians 4:27 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
43. Galatians 4:27 tn Grk “because more are the children of the barren one than of the one having a husband.”sn A quotation from Isa 54:1.
44. Galatians 4:28 tc Most mss (א A C D² Ψ 062 1241 1505 2464 M lat sy bo) read “we” here, while “you” is found in P⁴⁶ B D* F G 0261^vid 0278 33 1175 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.
45. Galatians 4:28 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
46. Galatians 4:29 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
47. Galatians 4:29 tn Or “the one born by the Spirit’s [power].”
48. Galatians 4:30 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
49. Galatians 4:31 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
50. Galatians 5:1 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
51. Galatians 5:1 sn Here the yoke figuratively represents the burdensome nature of slavery.
52. Galatians 5:3 tn Or “keep”; or “carry out”; Grk “do.”
53. Galatians 5:4 tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousthe) has been translated as a conative present (see ExSyn 534).
54. Galatians 5:4 tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”
55. Galatians 5:6 tn Grk “but faith working through love.”
56. Galatians 5:7 tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”
57. Galatians 5:8 tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peithesthai) in v. 7 and “persuasion” (πεισμονή, peismonē) in v. 8 come from the same root in Greek.
58. Galatians 5:9 tn Grk “A little leaven leavens the whole lump.”
59. Galatians 5:10 tn The verb translated “I am confident” (πέποιθα, pepoitha) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peithesthai) in v. 7 and “persuasion” (πεισμονή, peismonē) in v. 8.
60. Galatians 5:10 tn Grk “that you will think nothing otherwise.”
61. Galatians 5:10 tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.
62. Galatians 5:10 tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.
63. Galatians 5:11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
64. Galatians 5:11 sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
65. Galatians 5:11 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
66. Galatians 5:11 tn Or “nullified.”
67. Galatians 5:12 tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
68. Galatians 5:12 tn Grk “would even.”
69. Galatians 5:12 tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
70. Galatians 5:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
71. Galatians 5:13 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24; …Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
72. Galatians 5:13 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
73. Galatians 5:14 tn Or “can be fulfilled in one commandment.”
74. Galatians 5:14 sn A quotation from Lev 19:18.
75. Galatians 5:15 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknō and katesthiō, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
76. Galatians 5:15 tn Or “destroyed.”
77. Galatians 5:16 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
78. Galatians 5:16 tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
79. Galatians 5:17 tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.
80. Galatians 5:17 tn Or “are hostile toward” (L&N 39.1).
81. Galatians 5:19 tn See the note on the word “flesh” in Gal 5:13.
82. Galatians 5:19 tn Or “clear,” “evident.”
83. Galatians 5:20 tn Or “witchcraft.”
84. Galatians 5:20 tn Or “enmities,” “[acts of] hatred.”
85. Galatians 5:20 tn Or “discord” (L&N 39.22).
86. Galatians 5:20 tn Or “discord(s)” (L&N 39.13).
87. Galatians 5:21 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
88. Galatians 5:21 tc ‡ φόνοι (phonoi, “murders”) is absent in such significant mss as P⁴⁶ א B 33 81 323 945 sa, while the majority of mss (A C D F G Ψ 0122 0278 1175 1241 1505 1739 1881 2464 M lat bo) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, phthonoi phonoi). At the same time, φθόνου φόνου (phthonou phonou, “envy, murder”) is solidly attested in Rom 1:29, suggesting that scribes were not necessarily prone to dropping “murder” accidentally. A decision is difficult, with a slight preference for phonoi here.
89. Galatians 5:21 tn Or “revelings,” “orgies” (L&N 88.287).
90. Galatians 5:22 tn That is, the fruit the Spirit produces.
91. Galatians 5:22 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
92. Galatians 5:22 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
93. Galatians 5:23 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
94. Galatians 5:24 tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P⁴⁶ D F G 0122*^,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P⁴⁶ with the Western and Byzantine text-groups, the shorter reading is preferred. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
95. Galatians 5:24 tn See the note on the word “flesh” in Gal 5:13.
96. Galatians 5:24 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
97. Galatians 5:25 tn Or “let us also follow,” “let us also walk by.”
98. Galatians 5:26 tn Or “falsely proud.”
99. Galatians 5:26 tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”
100. Galatians 5:26 tn Or “another, envying one another.”
101. Galatians 6:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
102. Galatians 6:1 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense, referring to both men and women.
103. Galatians 6:1 tn Or “some transgression” (L&N 88.297).
104. Galatians 6:1 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
105. Galatians 6:1 tn Or “with a gentle spirit” or “gently.”
106. Galatians 6:1 tn Grk “taking careful notice.”
107. Galatians 6:4 tn Or “determine the genuineness of.”
108. Galatians 6:4 tn Grk “he will have a reason for boasting.”
109. Galatians 6:4 tn Or “and not in regard to.” The idea of comparison is implied in the context.
110. Galatians 6:5 tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.
111. Galatians 6:6 tn Or “instructs,” “imparts.”
112. Galatians 6:7 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
113. Galatians 6:7 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense, referring to both men and women.
114. Galatians 6:8 tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24; …Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
115. Galatians 6:8 tn Or “destruction.”
116. Galatians 6:8 tn See the note on the previous occurrence of the word “flesh” in this verse.
117. Galatians 6:9 tn Or “not become discouraged,” “not lose heart” (L&N 25.288).
118. Galatians 6:9 tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).
119. Galatians 6:10 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.
120. Galatians 6:10 tn Grk “to those who are members of the family of [the] faith.”
121. Galatians 6:12 tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”
122. Galatians 6:12 tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.
123. Galatians 6:12 tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (hina mē) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diōkontai; P⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1241 1505 2464 pm) and the subjunctive διώκωνται (diōkōntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is the autographic wording.
124. Galatians 6:13 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
125. Galatians 6:14 tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.
126. Galatians 6:15 tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 2464 M lat bo), but lacking in P⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a scribal harmonization to Gal 5:6.
127. Galatians 6:15 tn Grk “is.”
128. Galatians 6:15 tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).
129. Galatians 6:16 tn The same Greek verb, στοιχέω (stoicheō), occurs in Gal 5:25.
130. Galatians 6:16 tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”
131. Galatians 6:17 tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).
132. Galatians 6:18 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.
133. Galatians 6:18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
134. Ephesians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
135. Ephesians 1:1 tc The earliest and most important mss omit “in Ephesus” (P⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1175 1241 1505 1881 2464 M latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Ephesō) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁸ also lists the words in brackets, indicating doubt as to their authenticity.
136. Ephesians 1:1 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
137. Ephesians 1:2 tn Grk “Grace to you and peace.”
138. Ephesians 1:3 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
139. Ephesians 1:3 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. As an adjective εὐλογητός can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
140. Ephesians 1:3 tn Or “enriched,” “conferred blessing.”
141. Ephesians 1:4 tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).
142. Ephesians 1:4 tn Grk “in him.”
143. Ephesians 1:4 sn The Greek word translated blameless (ἀμώμους, amōmous) is often translated “unblemished” when used of an acceptable sacrifice in the LXX. In the NT Christ our sacrifice is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).
144. Ephesians 1:4 tn Or “in his sight.”
145. Ephesians 1:4 tn The prepositional phrase ἐν ἀγάπῃ (en agapē, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers. In Eph 3:17 the same prepositional phrase, ἐν ἀγάπῃ (en agapē, “in love”), occurs in the Greek text ahead of the participles it modifies, presumably for emphasis, and the same could be the case here.
146. Ephesians 1:5 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”). sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
147. Ephesians 1:5 tn Grk “to himself” after “through Jesus Christ.”
148. Ephesians 1:5 tn Grk “to adoption as sons.” The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…legal heirs.”sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs of God. The adoption is both a future reality, and in some sense, already true. To be “adopted as a son” means to have the full rights of a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way.
149. Ephesians 1:5 tn Or “good pleasure.”
150. Ephesians 1:6 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxēs tēs charitos autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
151. Ephesians 1:6 tn Grk “the beloved.” The term ἠγαπημένῳ (ēgapēmenō) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
152. Ephesians 1:7 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
153. Ephesians 1:7 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
154. Ephesians 1:7 tn Or “sins,” focusing on a violation of moral standards.
155. Ephesians 1:9 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
156. Ephesians 1:9 tn Or “secret.” In the NT μυστήριον (mustērion) refers to a divine secret previously undisclosed.
157. Ephesians 1:9 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
158. Ephesians 1:9 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protithēmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
159. Ephesians 1:10 tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakephalaiōsasthai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kephalē-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).
160. Ephesians 1:10 tn Grk “in the heavens.”
161. Ephesians 1:10 sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”)—again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”
162. Ephesians 1:11 tn Grk “in whom,” as a continuation of the previous verse.
163. Ephesians 1:11 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klēroō) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klēronomeō] meant “obtain a portion, inherit”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).
164. Ephesians 1:12 tn Or “who had already hoped.”
165. Ephesians 1:12 tn Or “the Messiah.”
166. Ephesians 1:13 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
167. Ephesians 1:13 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
168. Ephesians 1:13 tn Or “you were sealed.”
169. Ephesians 1:13 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
170. Ephesians 1:14 tn Or “first installment,” “pledge,” “deposit.”sn Down payment. The Greek word ἀρραβών (arrabōn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the “already—not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).
171. Ephesians 1:14 tn Grk “until the redemption of the possession.”
172. Ephesians 1:15 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
173. Ephesians 1:15 tn Grk “even I.”
174. Ephesians 1:15 tn Grk “having also heard.”
175. Ephesians 1:15 tc P⁴⁶ א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, tēn agapēn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, tēn agapēn tēn eis pantas tous hagious). Most witnesses, especially the later ones (א² D¹ Ψ 1241 1505 M latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pistis) is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (Metzger TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity (in this case, for ἀγάπην). On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.
176. Ephesians 1:16 tn Grk “making mention [of you].” The participle has been translated as temporal.
177. Ephesians 1:17 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
178. Ephesians 1:17 tn Grk “the Father of glory.” The genitive phrase “of glory” is most likely an attributive genitive (“the glorious Father”).
179. Ephesians 1:17 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause (the Spirit) for effect (the spiritual wisdom the Spirit provides), because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that the Spirit be given again). But the effect the Spirit produces is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
180. Ephesians 1:17 tn Grk “in the knowledge of him.”sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).
181. Ephesians 1:18 tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P⁴⁶ B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis.tn Grk “the.”
182. Ephesians 1:18 tn The perfect participle πεφωτισμένους (pephōtismenous) may be either part of the content of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (hina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
183. Ephesians 1:18 tn Or “the hope to which he has called you.”sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives—the past (calling), the future (inheritance), and the present (power toward us who believe).
184. Ephesians 1:18 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
185. Ephesians 1:19 tn Or “immeasurable,” or “surpassing.”
186. Ephesians 1:19 tn Or “for,” or “to.”
187. Ephesians 1:19 tn Grk “according to.”
188. Ephesians 1:19 tn Grk “according to the exercise of the might of his strength.”sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).
189. Ephesians 1:20 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
190. Ephesians 1:20 tn The verb “exercised” (the aorist of ἐνεργέω, energeō) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
191. Ephesians 1:20 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
192. Ephesians 1:20 tc The majority of mss, especially of the Western and Byzantine groups (D F G Ψ 1241 M b r Ambst), have the indicative ἐκάθισεν (ekathisen, “he seated”) for καθίσας (kathisas, “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enērgēsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in P^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording. It may have been theologically motivated for it implicitly seems to restrict the exercise of God’s power to the resurrection.
193. Ephesians 1:20 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.
194. Ephesians 1:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
195. Ephesians 1:22 tn Grk “subjected.”
196. Ephesians 1:22 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
197. Ephesians 1:22 sn An allusion to Ps 8:6.
198. Ephesians 1:22 tn Grk “and gave him as head over all things to the church.”
199. Ephesians 1:23 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
200. Ephesians 1:23 tn Or perhaps, “who is filled entirely.”sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).
201. Ephesians 2:1 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
202. Ephesians 2:1 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
203. Ephesians 2:2 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
204. Ephesians 2:2 tn Grk “walked.” sn The Greek verb translated lived (περιπατέω, peripateō) in the NT letters refers to the conduct of one’s life, not to physical walking.
205. Ephesians 2:2 tn Or possibly “Aeon.”sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiōn).
206. Ephesians 2:2 tn That is, “[place of] authority”; see BDAG 353 s.v. ἐξουσία 6.
207. Ephesians 2:2 tn Grk “of” (but see the note on the word “spirit” later in this verse).
208. Ephesians 2:2 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).
209. Ephesians 2:2 tn Grk “working in.”
210. Ephesians 2:2 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.
211. Ephesians 2:3 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en hais], ἐν οἵς [en hois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).
212. Ephesians 2:3 tn Grk “we all.”
213. Ephesians 2:3 tn Or “even.”
214. Ephesians 2:3 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”
215. Ephesians 2:3 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
216. Ephesians 2:5 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
217. Ephesians 2:7 tn Or possibly “to the Aeons who are about to come.”
218. Ephesians 2:7 tn Or “upon.”
219. Ephesians 2:8 tn See note on the same expression in v. 5.
220. Ephesians 2:8 tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia tēs pisteōs) is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred.
221. Ephesians 2:9 tn Or “not as a result of.”
222. Ephesians 2:9 tn Grk “lest anyone should boast.”
223. Ephesians 2:10 tn Grk “so that we might walk in them” (or “by them”).sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.
224. Ephesians 2:11 tn Grk “in the flesh.”
225. Ephesians 2:12 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”
226. Ephesians 2:12 tn Or “covenants of the promise.”
227. Ephesians 2:13 tn Or “have come near in the blood of Christ.”sn See the note on “his blood” in 1:7.
228. Ephesians 2:14 tn Grk “who made the both one.”
229. Ephesians 2:15 tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargeō) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.
230. Ephesians 2:15 tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.
231. Ephesians 2:15 tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.
232. Ephesians 2:16 tn Grk “by killing the hostility in himself.”
233. Ephesians 2:18 tn Or “for.” BDAG gives the consecutive ὅτι (hoti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
234. Ephesians 2:20 tn Grk “having been built.”
235. Ephesians 2:20 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
236. Ephesians 2:20 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
237. Ephesians 2:20 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogōniaios) is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.
238. Ephesians 2:21 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
239. Ephesians 2:21 tc Although several significant witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa hē oikodomē), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1175 1505 1739* M), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.
240. Ephesians 3:1 tc Several early and significant witnesses, chiefly of the Western group (א* D* F G 365), lack ᾿Ιησοῦ (Iēsou, “Jesus”) here, while most Alexandrian and Byzantine mss (P⁴⁶ א¹ A B C D¹ Ψ 33 1175 1505 1739 [1881] 2464 M lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in majuscule script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omissions of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁸ rightly places ᾿Ιησοῦ in brackets.
241. Ephesians 3:2 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.
242. Ephesians 3:2 tn Or “administration,” “dispensation,” “commission.”
243. Ephesians 3:3 tn Or “namely, that is.”
244. Ephesians 3:3 tn Or “divine secret” (see Eph 1:9).
245. Ephesians 3:3 tn Or “as I wrote above briefly.”sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.
246. Ephesians 3:4 tn Grk “which, when reading.”
247. Ephesians 3:4 tn Grk “you are able to.”
248. Ephesians 3:4 tn Or “secret.”
249. Ephesians 3:5 tn Verse 5 is a relative clause, subordinate to the thought of v. 4, but it is also parenthetical, interrupting the thought of vv. 4-6. This has been indicated by the parentheses in the translation.
250. Ephesians 3:5 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
251. Ephesians 3:5 tn Grk “other.”
252. Ephesians 3:5 tn Or “in.”
253. Ephesians 3:6 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
254. Ephesians 3:6 tn Grk “and fellow members.”
255. Ephesians 3:7 tn Grk “of which I was made a minister,” “of which I became a servant.”
256. Ephesians 3:7 tn Grk “according to.”
257. Ephesians 3:7 sn On the exercise of his power see 1:19-20.
258. Ephesians 3:8 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
259. Ephesians 3:8 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
260. Ephesians 3:9 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
261. Ephesians 3:9 tn Grk “what is the plan of the mystery.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this mystery, not his own activity in relation to it.
262. Ephesians 3:9 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
263. Ephesians 3:9 tn Or perhaps “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the mystery. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
264. Ephesians 3:10 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
265. Ephesians 3:10 tn Or “manifold wisdom,” “wisdom in its rich variety.”
266. Ephesians 3:11 tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.
267. Ephesians 3:12 tn Grk “access in confidence.”
268. Ephesians 3:12 tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”
269. Ephesians 3:12 tn Grk “his.”
270. Ephesians 3:12 tn Or “to God through faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.sn By way of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith (Christ) is reliable and worthy of such faith.
271. Ephesians 3:13 tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.
272. Ephesians 3:13 tn Grk “my trials on your behalf.”
273. Ephesians 3:13 sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.
274. Ephesians 3:13 tn Or “Or who is your glory?” The relative pronoun ἥτις (hētis), if divided differently, would become ἤ τίς (ē tis). Since there were no word breaks in the earliest mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.
275. Ephesians 3:14 sn For this reason resumes the point begun in v. 1, after a long parenthesis.
276. Ephesians 3:14 tn Grk “I bend my knees.”
277. Ephesians 3:14 tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1505 1881 2464 M lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and significant witnesses such as P⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.
278. Ephesians 3:15 tn Or “by.”
279. Ephesians 3:15 tn Or “the whole family.”
280. Ephesians 3:16 tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.
281. Ephesians 3:18 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.
282. Ephesians 3:19 tn Or “with.”
283. Ephesians 3:20 sn On the power that is working within us see 1:19-20.
284. Ephesians 3:20 tn Or “infinitely beyond,” “far more abundantly than.”
285. Ephesians 4:1 tn Grk “prisoner in the Lord.”
286. Ephesians 4:1 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
287. Ephesians 4:1 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
288. Ephesians 4:2 tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).
289. Ephesians 4:2 tn Or “bearing with” (NRSV, NIV); or “forbearing” (KJV, ASV).
290. Ephesians 4:8 tn Grk “he led captive captivity.”
291. Ephesians 4:8 sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.
292. Ephesians 4:9 tc The majority of mss (א² B C³ Ψ 1175 1505 2464 M) read πρῶτον (prōton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered autographic on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western witnesses (P⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 it); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.
293. Ephesians 4:9 tc The Western text (D* F G it) lacks the plural noun μέρη (merē, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by P⁴⁶ (which often has strong affinities, however, with the Western witnesses). The inclusion of the word has strong external support from significant, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1175 1505 1739 1881 2464 M). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.
294. Ephesians 4:9 tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.
295. Ephesians 4:10 tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”
296. Ephesians 4:11 tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “he himself” as this seems to lay emphasis on the “he.”
297. Ephesians 4:11 sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.
298. Ephesians 4:12 tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pros ton katartismon tōn hagiōn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismos).
299. Ephesians 4:12 tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (eis ergon diakonias).
300. Ephesians 4:13 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katantēsōmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
301. Ephesians 4:13 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (hēlikia, “stature”) see BDAG 436 s.v. 3.
302. Ephesians 4:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
303. Ephesians 4:14 tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.
304. Ephesians 4:15 tn The meaning of the participle ἀληθεύοντες (alētheuontes; from the verb ἀληθεύω [alētheuō]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.
305. Ephesians 4:16 tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.
306. Ephesians 4:16 tn Grk “joint of supply.”
307. Ephesians 4:17 tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.
308. Ephesians 4:17 tn On the translation of ματαιότης (mataiotēs) as “futility” see BDAG 621 s.v.
309. Ephesians 4:17 tn Or “thoughts,” “mind.”
310. Ephesians 4:18 tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.
311. Ephesians 4:19 sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.
312. Ephesians 4:22 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside…to be renewed…to put on”) is “that you have laid aside…that you are being renewed…that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apothesthai), 23 (ἀνανεοῦσθαι, ananeousthai), and 24 (ἐνδύσασθαι, endusasthai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskō) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.
313. Ephesians 4:24 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
314. Ephesians 4:24 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
315. Ephesians 4:25 sn A quotation from Zech 8:16.
316. Ephesians 4:26 sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgē] (as the Greeks put it)—righteous indignation” (ExSyn 492).
317. Ephesians 4:26 tn The word παροργισμός (parorgismos), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.
318. Ephesians 4:29 tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (tēs chreias) may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.
319. Ephesians 4:31 tn Grk “with all malice.” This final phrase provides a cumulative point of focus for this list and presents a summary vice encompassing all the others. The translation attempts to make this nuance clear.
320. Ephesians 4:32 tc ‡ Although most witnesses have either δέ (de; P⁴⁹ א A D² Ψ 33 1505 1739^mg 2464 M lat) or οὖν (oun; D* F G 1175) here, a few significant mss lack a conjunction (P⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁸ places δέ in brackets, indicating some doubt as to its authenticity.
321. Ephesians 5:1 tn Or “become.”
322. Ephesians 5:2 tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripateō) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
323. Ephesians 5:2 tc A number of significant witnesses have ὑμᾶς (humas, “you”; e.g., א*^,2b A B P 0159 81 1175 al it co as well as several fathers). Other, equally valuable witnesses read ἡμᾶς (hēmas, “us”; P⁴⁶ א^2a D F G Ψ 0278 33 1505 1739 1881 2464 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, ēgapēsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (humin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being authentic.
324. Ephesians 5:2 tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosphoran kai thusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (eis osmēn euōdias, “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”
325. Ephesians 5:3 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
326. Ephesians 5:3 tn Grk “all impurity.”
327. Ephesians 5:3 tn Grk “just as is fitting for saints.” The καθώς (kathōs) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
328. Ephesians 5:5 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prōton ginōskontes).
329. Ephesians 5:6 sn 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 2:2-3.
330. Ephesians 5:7 tn The genitive αὐτῶν (autōn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetochoi)—a verb which implies association in the σύν- (sun-) prefix.
331. Ephesians 5:8 tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.
332. Ephesians 5:8 tn Grk “Walk,” a common biblical idiom for one’s conduct of life.
333. Ephesians 5:9 tc Several mss (P⁴⁶ D² Ψ 1175* 1505 M) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (phōtos, “light”). Although most today regard φωτός as obviously the reading of the initial text (UBS⁵ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), P⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both P⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs)—a practice found even in the earliest mss—πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (P⁴⁹ א A B D* F G P 33 81 1175^c 1739 1881 2464 latt co). It is thus doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be autographic, giving rise to the reading πνεύματος.
334. Ephesians 5:9 tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”
335. Ephesians 5:10 tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazontes) in Eph 5:10 as “try to learn.”
336. Ephesians 5:11 tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”
337. Ephesians 5:11 tn Grk “rather even expose.”
338. Ephesians 5:12 tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (hup’ autōn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.
339. Ephesians 5:14 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
340. Ephesians 5:14 tn Grk “Rise up.”
341. Ephesians 5:14 tn The articular nominative participle ὁ καθεύδων (ho katheudōn) is probably functioning as a nominative for vocative. To reflect this, it has been translated as “O sleeper.”
342. Ephesians 5:14 sn A composite quotation, possibly from Isa 26:19; 51:17; 52:1; and 60:1.
343. Ephesians 5:17 tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.
344. Ephesians 5:17 tc ‡ The best witnesses read the imperative here (so P⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine families (D² Ψ 1175 1505 1881 2464 M latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is authentic, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.
345. Ephesians 5:18 tn Grk “in which.”
346. Ephesians 5:18 tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.
347. Ephesians 5:18 tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”
348. Ephesians 5:19 tn See BDAG 1096 s.v. ψάλλω.
349. Ephesians 5:19 tn Or “with.”
350. Ephesians 5:20 tn Grk “for all.” The form “all” can be either neuter or masculine, and an alternative view is “for all” referring to people. The context could suggest believers (“one another” in v. 19). In other places this Greek phrase occurs in the NT, it refers to people (1 Tim 2:6; 2 Cor 5:14-15).
351. Ephesians 5:21 sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.
352. Ephesians 5:22 tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (hupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.
353. Ephesians 5:22 tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (P⁴⁶ B Cl Hier^mss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (hupotassesthōsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1505 1739 1881 2464 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (hupotassesthe), the second person imperative (D F G M sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb—third person imperative—second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these may have caused copyists to add the verb at this juncture.
354. Ephesians 5:25 tn The Greek article has been translated as a possessive pronoun (ExSyn 215).
355. Ephesians 5:26 tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.
356. Ephesians 5:27 tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.
357. Ephesians 5:27 tn Grk “but in order that it may be holy and blameless.”
358. Ephesians 5:28 tn Grk “So also.”
359. Ephesians 5:29 tn Grk “flesh.”
360. Ephesians 5:30 tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid 1175 1505 1739^mg M lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek tēs sarkos autou kai ek tōn osteōn autou, “of his flesh and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (P⁴⁶ א* A B 048 33 81 1739* 1881 co). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as autographic.
361. Ephesians 5:31 tn Grk “the two shall be as one flesh.”
362. Ephesians 5:31 sn A quotation from Gen 2:24.
363. Ephesians 5:32 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.
364. Ephesians 5:33 tn The translation of πλήν (plēn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).
365. Ephesians 5:33 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.
366. Ephesians 5:33 tn The ἵνα (hina) clause was taken as imperatival, i.e., “let the wife respect….”
367. Ephesians 5:33 tn The Greek verb φοβέομαι (phobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (phobos), has been translated as “reverence” in 5:21.
368. Ephesians 6:1 tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.
369. Ephesians 6:1 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriō), while the phrase is well represented in P⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1175 1505 1739 1881 2464 M sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added later, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (hōs tō kuriō/Christō, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.
370. Ephesians 6:2 sn A quotation from Exod 20:12 and Deut 5:16.
371. Ephesians 6:3 tn Grk “be.”
372. Ephesians 6:3 tn Grk “will be.”
373. Ephesians 6:3 sn A quotation from Deut 5:16.
374. Ephesians 6:4 tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).
375. Ephesians 6:4 tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.
376. Ephesians 6:5 tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
377. Ephesians 6:5 tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (hupakouete, which would indicate that obedience was according to a human standard or limitation).
378. Ephesians 6:6 tn Grk “not according to eye-service.”
379. Ephesians 6:6 tn Grk “from the soul.”
380. Ephesians 6:7 tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.
381. Ephesians 6:7 tn Grk “serving as to the Lord.”
382. Ephesians 6:8 sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.
383. Ephesians 6:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
384. Ephesians 6:9 tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.
385. Ephesians 6:9 tn Grk “do the same things to them.”
386. Ephesians 6:9 tn Grk “giving up the threat.”
387. Ephesians 6:9 tn Grk “because of both they and you, the Lord is, in heaven…”
388. Ephesians 6:11 tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.
389. Ephesians 6:12 tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”
390. Ephesians 6:12 tn Grk “blood and flesh.”
391. Ephesians 6:12 tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss. sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.
392. Ephesians 6:12 tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.
393. Ephesians 6:12 sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.
394. Ephesians 6:13 tn The term ἀνθίστημι (anthistēmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (stēnai; cf. also στῆτε [stēte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.
395. Ephesians 6:14 sn The four participles fastening…putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.
396. Ephesians 6:14 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
397. Ephesians 6:15 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.
398. Ephesians 6:15 tn Grk “gospel.” However, this is not a technical term here.
399. Ephesians 6:15 tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”
400. Ephesians 6:16 tn Grk “in everything.”
401. Ephesians 6:16 sn The Greek word translated shield (θυρεός, thureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.
402. Ephesians 6:17 sn An allusion to Isa 59:17.
403. Ephesians 6:17 sn The Greek term translated sword (μάχαιρα, machaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).
404. Ephesians 6:18 tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.
405. Ephesians 6:18 tn Grk “and toward it.”
406. Ephesians 6:19 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
407. Ephesians 6:19 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logos) is used in the sense of “message,” but more specifically in this context, “the right words.”
408. Ephesians 6:19 tn The infinitive γνωρίσαι (gnōrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the right words when I begin to speak.”
409. Ephesians 6:21 tn Grk “the.” The Greek article ὁ (ho) was translated with the possessive pronoun, “my.” See ExSyn 215.
410. Ephesians 6:21 tn Grk “the things according to me.”
411. Ephesians 6:22 tn Grk “the things concerning us.”
412. Ephesians 6:23 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
413. Ephesians 6:24 tn Or “is.”
414. Ephesians 6:24 tc Most witnesses (א² D Ψ M al it sy) have ἀμήν (amēn, “amen”) at the end of the letter. 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. The earliest and best witnesses (P⁴⁶ א* A B F G 0278 6 33 81 1175 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.tn Grk “without corruption.” The term “love” is not found at the end of the sentence, but is supplied to clarify the sense in English. The term “undying” which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God’s grace will be with those whose love for Jesus never ceases.
415. Philippians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
416. Philippians 1:1 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
417. Philippians 1:1 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
418. Philippians 1:2 tn Grk “Grace to you and peace.”
419. Philippians 1:3 tn This could also be translated “for your every remembrance of me.” See discussion below.
420. Philippians 1:5 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).
421. Philippians 1:5 tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
422. Philippians 1:6 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.
423. Philippians 1:6 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.
424. Philippians 1:6 tn Or “among.”
425. Philippians 1:6 tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
426. Philippians 1:7 tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
427. Philippians 1:7 tn Or possibly “because you have me in your heart.”
428. Philippians 1:7 tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
429. Philippians 1:7 tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.
430. Philippians 1:12 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
431. Philippians 1:12 tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.
432. Philippians 1:13 tn Grk “so that the whole imperial guard.” The ὥστε (hōste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).
433. Philippians 1:13 sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.
434. Philippians 1:13 tn Grk “it has become known by the whole imperial guard and all the rest.”
435. Philippians 1:13 tn Grk “my bonds [are].”
436. Philippians 1:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
437. Philippians 1:14 tn Or “most of the brothers and sisters in the Lord, having confidence.”
438. Philippians 1:14 tn Grk “even more so.”
439. Philippians 1:14 tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou theou) is amply supported in the Alexandrian and Western witnesses (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 1241 2464 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (P⁴⁶ D² K 1505 1739 1881 M), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the Ausgangstext.
440. Philippians 1:17 tn Grk “thinking to cause trouble to my bonds.”
441. Philippians 1:18 tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”
442. Philippians 1:19 tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).
443. Philippians 1:20 tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (hoti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”
444. Philippians 1:20 tn Or possibly, “be intimidated, be put to shame.”
445. Philippians 1:20 tn Grk “whether by life or by death.”
446. Philippians 1:22 tn Grk “flesh.”
447. Philippians 1:22 tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).
448. Philippians 1:22 tn Grk “what I shall prefer.” The Greek verb αἱρέω (haireō) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.
449. Philippians 1:23 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
450. Philippians 1:24 tn Grk “But to remain in the flesh is more necessary for you.”
451. Philippians 1:24 tn Grk “the flesh.”
452. Philippians 1:25 tn Grk “for your progress.”
453. Philippians 1:25 sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.
454. Philippians 1:26 tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchēma humōn) in Phil 1:26 as “what you can be proud of.”
455. Philippians 1:26 tn Grk “through my coming again to you.”
456. Philippians 1:27 tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesthe) connotes the life of a freeman in a free Roman colony.sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).
457. Philippians 1:27 tn Grk “the things concerning you, [namely,] that.” The ὅτι (hoti) clause is appositional to τὰ περὶ ὑμῶν (ta peri humōn) and therefore “the things concerning you” was not translated.
458. Philippians 1:27 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).
459. Philippians 1:28 tn Grk “which is,” continuing the sentence begun in v. 27.sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.
460. Philippians 1:28 tn Grk “to them.” sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
461. Philippians 1:28 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
462. Philippians 1:29 tn Grk “For that which is on behalf of Christ has been granted to you—namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to huper Christou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.
463. Philippians 1:30 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
464. Philippians 1:30 tn Grk “that you saw in me and now hear [to be] in me.”
465. Philippians 2:1 tn Or “spiritual fellowship” if πνεύματος (pneumatos) is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
466. Philippians 2:1 tn Grk “affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
467. Philippians 2:2 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (hina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
468. Philippians 2:2 tn The Greek word here is σύμψυχοι (sumpsuchoi, literally “fellow souled”).
469. Philippians 2:3 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (phronēte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”
470. Philippians 2:4 tn On the meaning “be concerned about” for σκοπέω (skopeō), see L&N 27.36.
471. Philippians 2:4 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”).
472. Philippians 2:4 tc The bulk of the Western witnesses (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns (the absence of the καί makes the statement express absolute self-denial). Strong external attestation for its inclusion from excellent witnesses as well as the majority (P⁴⁶ א A B C D¹ Ψ 075 0278 33 1175 1241 1505 1739 1881 2464 M sy) also marks it as autographic.tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (hina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
473. Philippians 2:5 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
474. Philippians 2:6 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
475. Philippians 2:6 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
476. Philippians 2:7 tn See the note on the word “slaves” in 1:1.
477. Philippians 2:7 tn Grk “by coming in the likeness of people.”sn The Greek expression underlying by looking like other men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anthrōpoi), but was in fact different from them in that he did not have a sin nature.
478. Philippians 2:7 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁸ and UBS⁵ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
479. Philippians 2:12 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
480. Philippians 2:15 tn Or “as stars in the universe.”
481. Philippians 2:16 tn Or “holding out, holding forth.”
482. Philippians 2:20 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
483. Philippians 2:24 tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.
484. Philippians 2:25 tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.
485. Philippians 2:25 tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.” sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”
486. Philippians 2:25 tn Grk “apostle.”
487. Philippians 2:25 tn The Greek word translated “minister” here is λειτουργός (leitourgos).
488. Philippians 2:25 tn Grk “servant of my need.”
489. Philippians 2:27 tn Grk “For he became ill to the point of death.”
490. Philippians 2:28 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.
491. Philippians 2:28 tn Or “when you see him you can rejoice again.”
492. Philippians 2:30 tn Grk “make up for your lack of service to me.”
493. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
494. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
495. Philippians 3:2 tn Grk “beware of the mutilation.”
496. Philippians 3:3 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
497. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D² F G 0278^vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א² D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P⁴⁶ is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
498. Philippians 3:3 tn Grk “have no confidence in the flesh.”
499. Philippians 3:4 tn Grk “though I have reason for confidence even in the flesh.”
500. Philippians 3:4 tn Grk “flesh.”
501. Philippians 3:5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
502. Philippians 3:8 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
503. Philippians 3:9 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
504. Philippians 3:9 tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”
505. Philippians 3:9 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pisteōs Christou); hence, “Christ’s” is implied.
506. Philippians 3:9 tn Or “based on faith.”
507. Philippians 3:10 tn The articular infinitive τοῦ γνῶναι (tou gnōnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).
508. Philippians 3:10 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
509. Philippians 3:11 tn On εἰ πῶς (ei pōs) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
510. Philippians 3:12 tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.
511. Philippians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
512. Philippians 3:13 tn Grk “But this one thing (I do).”
513. Philippians 3:14 tn Grk “according to the goal.”
514. Philippians 3:14 tn Grk “prize, namely, the heavenly calling of God.”
515. Philippians 3:15 tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one—neither they nor he—is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
516. Philippians 3:15 tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.
517. Philippians 3:16 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in P^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
518. Philippians 3:16 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
519. Philippians 3:17 tn Or “become fellow imitators with me [of Christ].”
520. Philippians 3:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
521. Philippians 3:19 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
522. Philippians 3:21 tn Grk “transform the body of our humility.”
523. Philippians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
524. Philippians 4:3 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
525. Philippians 4:3 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
526. Philippians 4:5 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
527. Philippians 4:7 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (humōn, “of you”) has not been translated, since it is somewhat redundant in English.
528. Philippians 4:8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
529. Philippians 4:10 tn Grk “for you were even concerned, but you lacked opportunity.”
530. Philippians 4:12 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
531. Philippians 4:13 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
532. Philippians 4:13 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
533. Philippians 4:16 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
534. Philippians 4:17 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
535. Philippians 4:21 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.
536. Philippians 4:23 tc Most witnesses, including several significant ones (P⁴⁶ א A D Ψ 33 1175 1241 1505 2464 M lat sy bo), have ἀμήν (amēn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 075 1739* 1881 sa Ambst) lack the valedictory particle. 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. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.
537. Colossians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
538. Colossians 1:2 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
539. Colossians 1:2 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
540. Colossians 1:2 tn Or “Grace to you and peace.”
541. Colossians 1:2 tc Most witnesses, including some significant ones (א A C F G I [P] 075 2464 M it bo Hier), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa Ambst) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.
542. Colossians 1:3 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucharistoumen) because it precedes περὶ ὑμῶν (peri humōn) which probably modifies the indicative and not the participle προσευχόμενοι (proseuchomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
543. Colossians 1:4 tn The adverbial participle ἀκούσαντες (akousantes) is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
544. Colossians 1:5 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
545. Colossians 1:5 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenēn) with the expression “reserved” in this verse.
546. Colossians 1:5 tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tō logō tēs alētheias) as indicated in the translation.
547. Colossians 1:6 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.
548. Colossians 1:6 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.
549. Colossians 1:7 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
550. Colossians 1:7 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulos); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
551. Colossians 1:7 tn The Greek text has “who (ὅς, hos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, ho dēlōsas).
552. Colossians 1:7 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (hēmōn, “us”; P⁴⁶ א* A B D* F G 326* 1505) vs. the second person pronoun ὑμῶν (humōn, “you”; found in א² C D¹ Ψ 075 33 1175 1739 1881 2464 M lat sy co), ἡμῶν should be regarded as the initial reading. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emathete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (huper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (since the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
553. Colossians 1:9 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
554. Colossians 1:9 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
555. Colossians 1:9 tn The ἵνα (hina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
556. Colossians 1:10 tn The infinitive περιπατῆσαι (peripatēsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseuchomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
557. Colossians 1:10 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
558. Colossians 1:11 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
559. Colossians 1:12 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
560. Colossians 1:12 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (tōn hagiōn) is a possessive genitive: “the saints’ inheritance.”
561. Colossians 1:13 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
562. Colossians 1:14 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou haimatos autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: א A B C D F G Ψ 075 0150 6 33 1739 1881 M latt co as well as several other versions and fathers. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.
563. Colossians 1:15 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
564. Colossians 1:15 tn The Greek term πρωτότοκος (prōtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
565. Colossians 1:15 tn The genitive construction πάσης κτίσεως (pasēs ktiseōs) is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
566. Colossians 1:16 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
567. Colossians 1:17 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
568. Colossians 1:18 tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
569. Colossians 1:18 tn Grk “in order that he may become in all things, himself, first.”
570. Colossians 1:19 tn The noun “God” does not appear in the Greek text, but the similar phrase “all the fullness of deity” in 2:9 lends credence to God as the subject of εὐδόκησεν (eudokēsen).
571. Colossians 1:19 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
572. Colossians 1:19 tn The aorist verb κατοικῆσαι (katoikēsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
573. Colossians 1:19 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
574. Colossians 1:20 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally significant witnesses have it (P⁴⁶ א A C D¹ Ψ 048^vid 33 M al sy bo). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. The phrase, however, has stronger evidence geographically. Internal evidence points to the inclusion of the phrase as autographic. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In sum, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original, though a decision is not easy. The NA²⁸ prints the prepositional phrase in brackets indicating some doubts as to its authenticity.
575. Colossians 1:21 tn The article τῇ (tē) has been translated as a possessive pronoun (ExSyn 215).
576. Colossians 1:21 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (echthrous) indicates that all those from Colossae are in view here.
577. Colossians 1:21 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en tois ergois tois ponērois) is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
578. Colossians 1:22 tc Some of the better representatives of the Alexandrian and Western groups have a passive verb here instead of the active ἀποκατήλλαξεν (apokatēllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokatēllagēte) in P⁴⁶ B, ἀποκατήλλακται [sic] (apokatēllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagentes) in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 0278 1175 1505 1739 1881 2464 M al lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (humas, “you”) of v. 21 and leaves the following παραστῆσαι (parastēsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the others. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have been a temptation to produce a corresponding passive form in v. 22, so that the ὑμᾶς of v. 21 functioned as subject by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, humas) is implied.
579. Colossians 1:23 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
580. Colossians 1:23 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
581. Colossians 1:25 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
582. Colossians 1:25 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
583. Colossians 1:27 tn The genitive noun τῆς δόξης (tēs doxēs) is an attributive genitive and has therefore been translated as “glorious riches.”
584. Colossians 1:28 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct.” After the participle νουθετοῦντες (nouthetountes, “instructing”) the words πάντα ἄνθρωπον (panta anthrōpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
585. Colossians 1:28 tn The two participles “instructing” (νουθετοῦντες, nouthetountes) and “teaching” (διδάσκοντες, didaskontes) are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
586. Colossians 1:28 tn Here ἄνθρωπον (anthrōpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
587. Colossians 1:28 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
588. Colossians 1:29 tn The Greek phrase εἴς ὅ (eis ho, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
589. Colossians 1:29 tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
590. Colossians 2:1 tn Or “I want you to know how hard I am working for you…”
591. Colossians 2:1 tn Grk “as many as have not seen my face in the flesh.”
592. Colossians 2:2 tn Verse two begins a subordinate ἵνα (hina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.
593. Colossians 2:2 tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.
594. Colossians 2:2 tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians—the first is “encouragement” and the second is “full assurance.”
595. Colossians 2:2 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou theou, Christou, “of God, [namely,] Christ”; so P⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 365 945 1505). Several witnesses, especially later Byzantines, read “of the God and Father, and of Christ” (D² K L 075 [0208 0278] M). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
596. Colossians 2:4 tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”
597. Colossians 2:4 sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.
598. Colossians 2:5 tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).
599. Colossians 2:5 tn Grk “rejoicing and seeing.”
600. Colossians 2:5 tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).
601. Colossians 2:6 tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Christon Iēsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
602. Colossians 2:6 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
603. Colossians 2:7 tn Or “having been rooted.”
604. Colossians 2:7 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
605. Colossians 2:7 tn Or “the.” The Greek text has the article τῇ (tē), not the possessive pronoun ὑμῶν (humōn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
606. Colossians 2:8 tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
607. Colossians 2:8 tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (tēs philosophias kai kenēs apatēs). The two nouns φιλοσοφίας and ἀπάτης are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
608. Colossians 2:8 tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoicheia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).
609. Colossians 2:9 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
610. Colossians 2:11 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
611. Colossians 2:11 tn The articular noun τῇ ἀπεκδύσει (tē apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou sōmatos) is understood as an objective genitive, receiving the action of the head noun.
612. Colossians 2:11 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (tēs sarkos) has been translated as an attributive genitive, “fleshly body.”
613. Colossians 2:11 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en tē peritomē) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en tē apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
614. Colossians 2:12 tn The article with the genitive modifier τῆς πίστεως (tēs pisteōs) is functioning as a possessive pronoun (ExSyn 215).
615. Colossians 2:12 tn The genitive τῆς ἐνεργείας (tēs energeias) has been translated as an objective genitive, “faith in the power.”
616. Colossians 2:13 tn The article τοῖς (tois) with παραπτώμασιν (paraptōmasin) is functioning as a possessive pronoun (ExSyn 215).
617. Colossians 2:13 tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).
618. Colossians 2:14 tn The participle ἐξαλείψας (exaleipsas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezōopoiēsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.
619. Colossians 2:14 tn On the translation of χειρόγραφον (cheirographon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”
620. Colossians 2:15 tn See BDAG 100 s.v. ἀπεκδύομαι 2.
621. Colossians 2:15 tn The antecedent of the Greek pronoun αὐτῷ (autō) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tō staurō) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrēsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph—the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
622. Colossians 2:17 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the contrast inherent between the two parts of the verse.
623. Colossians 2:17 tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.
624. Colossians 2:17 tn The genitive τοῦ Χριστοῦ (tou Christou) is appositional and translated as such: “the reality is Christ.”
625. Colossians 2:18 tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinophrosunē) elsewhere in a positive sense (cf. 3:12), here and in v. 23 the sense is negative and reflects the misguided thinking of Paul’s opponents.
626. Colossians 2:18 tn For the various views on the translation of ἐμβατεύων (embateuōn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.
627. Colossians 2:18 tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.
628. Colossians 2:19 tn The Greek participle κρατῶν (kratōn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.
629. Colossians 2:19 tn See BDAG 387 s.v. ἐπιχορηγέω 3.
630. Colossians 2:19 tn The genitive τοῦ θεοῦ (tou theou) has been translated as a genitive of source, “from God.”
631. Colossians 2:20 tn See the note on the phrase “elemental spirits” in 2:8.
632. Colossians 2:22 tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).
633. Colossians 2:22 tn Grk “The commands and teachings of men.”
634. Colossians 2:23 tn Grk “having a word of wisdom.”
635. Colossians 2:23 tc ‡ The vast bulk of witnesses, including some very significant ones (א A C D F G H Ψ 075 0278 33 1175 1881 2464 M lat sy), have καί (kai) here, but the shorter reading is supported by some early and significant witnesses (P⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (apheidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁸ puts καί in brackets, indicating doubts as to its authenticity.
636. Colossians 2:23 tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timē tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.
637. Colossians 3:4 tc Certain mss (B^[*^] D¹ H 0278 1175 1505 1739 2464 M sy sa) read ἡμῶν (hēmōn, “our”), while others (P⁴⁶ א C D* F G P Ψ 075 33 81 1881 al 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 (ὑμῶν) and following in v. 4 (ὑμεῖς, humeis). But in terms of external criteria, the second person pronoun has superior ms 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 TCGNT 557.
638. Colossians 3:5 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
639. Colossians 3:5 tn Or “lust.”
640. Colossians 3:6 tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tous huious tēs apeitheias, “on the sons of disobedience”) are lacking in P⁴⁶ B b sa Cl Ambst Hier, but are found in א A C D F G H I Ψ 075 0278 33 1175 1505 1739 1881 2464 M lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). 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 |ois) 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 significant, 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. sn 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.
641. Colossians 3:7 tn 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).
642. Colossians 3:8 tn 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.”
643. Colossians 3:10 sn 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).
644. Colossians 3:11 tn See the note on “fellow slave” in 1:7.
645. Colossians 3:12 tn 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.
646. Colossians 3:13 tn For the translation of χαριζόμενοι (charizomenoi) as “forgiving,” see BDAG 1078 s.v. 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.
647. Colossians 3:13 tn 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.
648. Colossians 3:13 tn 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.
649. Colossians 3:14 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutois).
650. Colossians 3:14 tn 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.”
651. Colossians 3:14 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
652. Colossians 3:14 tn The genitive τῆς τελειότητος (tēs teleiotētos) has been translated as an attributive genitive, “the perfect bond.”
653. Colossians 3:15 tn 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.
654. Colossians 3:16 tc 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 Cl; θεοῦ [theou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Christou, “of Christ”) is read by an excellent cross-section of witnesses (P⁴⁶ א² B C² D F G Ψ 075 1505 1739 1881 2464 M lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
655. Colossians 3:16 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.
656. Colossians 3:18 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
657. Colossians 3:21 tn Or perhaps “Parents.” The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).
658. Colossians 3:21 tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”
659. Colossians 3:22 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
660. Colossians 3:22 tn 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 BDAG 577 s.v. κύριος 1.b.
661. Colossians 3:23 tn 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.
662. Colossians 3:23 tn Grk “from the soul.”
663. Colossians 3:23 tn Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.
664. Colossians 3:24 tn The article τῆς (tēs) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”
665. Colossians 3:24 tn The genitive τῆς κληρονομίας (tēs klēronomias) is a genitive of apposition: The reward consists of the inheritance.
666. Colossians 3:24 tn 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 mss—D¹ Ψ 075 M—but the best ms 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.
667. Colossians 3:25 tn Grk “that which he did wrong.”sn 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.
668. Colossians 3:25 tn 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.
669. Colossians 4:3 tn 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.
670. Colossians 4:3 tn 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.
671. Colossians 4:3 tn 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.
672. Colossians 4:3 tn Or “so that we may speak.”
673. Colossians 4:3 tn Or “in prison.”
674. Colossians 4:4 tn 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.
675. Colossians 4:5 tn Grk “walk.” The verb περιπατέω (peripateō) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
676. Colossians 4:7 tn See the note on “fellow slave” in 1:7.
677. Colossians 4:7 tn Grk “all things according to me.”
678. Colossians 4:8 tn Grk “the things concerning us.”
679. Colossians 4:9 tn 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.
680. Colossians 4:9 tn Grk “is of you.”
681. Colossians 4:9 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
682. Colossians 4:11 tn 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.
683. Colossians 4:12 tn See the note on “fellow slave” in 1:7.
684. Colossians 4:12 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Iēsou, “Jesus”) follows Χριστοῦ (Christou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (P⁴⁶ D F G Ψ 075 1505 1739 1881 M it sy Ambst Hier), cutting across all major textual groups. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be that of the initial text. NA²⁸ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
685. Colossians 4:12 tn Or “filled.”
686. Colossians 4:13 tn 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 BDAG 852 s.v. πόνος 1.
687. Colossians 4:14 sn Demas is most likely the same individual mentioned in Phlm 24 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
688. Colossians 4:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
689. Colossians 4:15 tc 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 [1505] M), while those who saw Nympha as a woman read the feminine αὐτῆς here (autēs, “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (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. The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.
690. Colossians 4:15 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
691. Colossians 4:16 tn Grk “when.”
692. Colossians 4:16 tn 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.
693. Colossians 4:16 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
694. Colossians 4:18 tn Grk “the greeting by my hand, of Paul.”
695. Colossians 4:18 tn Or “my imprisonment.”
696. Colossians 4:18 tc 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.