translation_id: net-engnet

book_id: COL

label: NET translator note

text: א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν ( Jumwn , “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν ) and following in v. 4 ( ὑμεῖς , Jumeis ). 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.


text: Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1 , “put to death whatever in you is worldly.”


text: Or “lust.”


text: Grk “you also walked.” The verb περιπατέω ( peripatew ) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).


text: 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.”


text: See the note on “fellow slave” in 1:7 .


text: If the genitive construct σπλάγχνα οἰκτιρμοῦ ( splancna oiktirmou ) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.


text: For the translation of χαριζόμενοι ( carizomenoi ) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” ( ἀνεχόμενοι , anecomenoi ) and “forgiving” ( χαριζόμενοι ) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.


text: 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.


text: 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.


text: BDAG 365 s.v. ἐπί 7 suggests “ to all these ” as a translation for ἐπὶ πᾶσιν δὲ τούτοις ( epi pasin de toutoi" ).


text: 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.”


text: The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”


text: The genitive τῆς τελειότητος ( th" teleiothto" ) has been translated as an attributive genitive, “the perfect bond.”


text: 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.


text: D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.


text: Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.


text: The article τοῖς ( tois ) with ἀνδράσιν ( andrasin , “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.


text: Or perhaps “Parents.” The plural οἱ πατέρες ( Joi patere" , “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).


text: 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. ”


text: On this word here and in 4:1 , see the note on “fellow slave” in 1:7 .


text: 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.


text: The present progressive “are doing” was used in the translation of ποιῆτε ( poihte ) to bring out the idea that Paul is probably referring to what they already do for work.


text: Grk “from the soul.”


text: Grk “men”; here ἀνθρώποις ( anqrwpoi" ) is used in a generic sense and refers to people in general.


text: The article τῆς ( ths ) 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).”


text: The genitive τῆς κληρονομίας ( th" klhronomia" ) is a genitive of apposition: The reward consists of the inheritance.


text: Ψ 075 Ï – but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ ( Jw" tw kuriw ), as for example in Eph 6:7 . In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε ( ergazesqe ) in v. 23 a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ ( gar ) in v. 25 a; (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 ( douleuonte" ) with the dative τῷ κυρίῳ . For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.


text: 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. ), 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.


text: The Greek word used here is προσωπολημψία ( proswpolhmyia ) 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.