Or “thoughts,” “mind.”


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.


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 , apoqesqai ), 23 ( ἀνανεοῦσθαι , ananeousqai ), and 24 ( ἐνδύσασθαι , endusasqai ), 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 ( didaskw ) 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.


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 ).


Or “in righteousness and holiness which is based on truth” or “originated from truth.”


The word παροργισμός ( parorgismo" ), 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.


Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας ( th" creia" ) 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.


places δέ in brackets, indicating some doubt as to its authenticity.


Or “become.”


Grk “walk.” The NT writers often used the verb “walk” ( περιπατέω , peripatew ) to refer to ethical conduct (cf. Rom 8:4 ; Gal 5:16 ; Col 4:5 ).


D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word ( ἠγάπησεν , hgaphsen ). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν ( Jumin ) 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 original.


Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν ( prosforan kai qusian ), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας ( ei" osmhn euwdia" , “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.”


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 .


Grk “all impurity.”


Grk “just as is fitting for saints.” The καθώς ( kaqws ) 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.


Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες ( touto prwton ginwskonte" ).


The genitive αὐτῶν ( autwn ) has been translated as a genitive of association because of its use with συμμέτοχοι ( summetocoi ) – a verb which implies association in the σύν- ( sun- ) prefix.


The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.


א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather 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 original, giving rise to the reading πνεύματος .


Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”


BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες ( dokimazonte" ) in Eph 5:10 as “try to learn.”


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!”


Grk “rather even expose.”


The participle τὰ … γινόμενα ( ta … ginomena ) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν ( Jup ’ autwn ), 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.


Grk “Rise up.”


The articular nominative participle ὁ καθεύδων ( Jo kaqeudwn ) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”


“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.


Ψ 1881 Ï 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 original, 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 therefore 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.


Grk “in which.”


Or “dissipation.” See BDAG 148 s.v. ἀσωτία .


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.”


See BDAG 1096 s.v. ψάλλω .


Or “with.”


Grk “for all.” The form “all” can be either neuter or masculine.


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 ( Jupotassomenoi , “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.


), 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 ( Jupotassesqwsan ), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε ( Jupotassesqe ), the second person imperative (D F G Ï 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 most likely caused copyists to add the verb at this juncture.


The Greek article has been translated as a possessive pronoun ( ExSyn 215).


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.


The use of the pronoun αὐτός ( autos ) is intensive and focuses attention on Christ as the one who has made the church glorious.


Grk “but in order that it may be holy and blameless.”


Grk “So also.”


Grk “flesh.”


א * A B 048 33 81 1739* 1881 pc ). 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 original.


Grk “the two shall be as one flesh.”


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.


The translation of πλήν ( plhn ) 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).


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.


The ἵνα ( Jina ) clause was taken as imperatival, i.e., “ let the wife respect ….”


The Greek verb φοβέομαι ( fobeomai ) here has been translated “respect” and the noun form of the word, i.e., φόβος ( fobos ), has been translated as “reverence” in 5:21 .


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 .


Ψ 0278 0285 33 1739 1881 Ï 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, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ / Χριστῷ ( Jw" tw kuriw / Cristw , “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.


Grk “be.”


Grk “will be.”


Or perhaps “Parents” (so TEV, CEV). 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.b).


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.


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.). The most accurate 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.


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 ( Jupakouete , which would indicate that obedience was according to a human standard or limitation).


Grk “not according to eye-service.”


Grk “from the soul.”


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.


Grk “serving as to the Lord.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.


Grk “do the same things to them.”


Grk “giving up the threat.”


Grk “because of both they and you, the Lord is, in heaven…”


Or “craftiness.” See BDAG 625 s.v. μεθοδεία .


BDAG 752 s.v. πάλη says, “ struggle against …the opponent is introduced by πρός w. the acc.”


Grk “blood and flesh.”


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.


BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12 .


The term ἀνθίστημι ( anqisthmi ) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13 , when used in combination with στῆναι ( sthnai ; cf. also στῆτε [ sthte ] 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.


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.


The definite article τοῖς ( tois ) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.


Grk “gospel.” However, this is not a technical term here.


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….”


Grk “in everything.”


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.


Grk “and toward it.”


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 .


Grk “that a word may be given to me in the opening of my mouth.” Here “word” ( λόγος , logo" ) is used in the sense of “message.”


The infinitive γνωρίσαι ( gnwrisai , “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”


Grk “the.” The Greek article ὁ ( Jo ) was translated with the possessive pronoun, “my.” See ExSyn 215.


Grk “the things according to me.”


Grk “the things concerning us.”


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 [ adelfoi ] meaning “brothers and sisters” is cited).


Or “is.”


א * A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν . 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.


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


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.). The most accurate 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. 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.”


For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Grk “Grace to you and peace.”


This could also be translated “for your every remembrance of me.” See discussion below.


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. 4 a 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.


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.


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.


Or “among.”


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.


Grk “Just as.” The sense here is probably, “So I give thanks (v. 3 ) just as it is right for me…”


Or possibly “because you have me in your heart.”


Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.


The word “God’s” is supplied from the context (v. 2 ) to clarify the meaning.


Grk “for the advance of the gospel.” The genitive εὐαγγελίου ( euangeliou ) is taken as objective.


Grk “so that the whole imperial guard.” The ὥστε ( Jwste ) 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 ).


Grk “it has become known by the whole imperial guard and all the rest.”


Grk “my bonds [are].”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12 .


Or “most of the brothers and sisters in the Lord, having confidence.”


Grk “even more so.”


1739 1881 Ï ), 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 original.


Grk “thinking to cause trouble to my bonds.”


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…”


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).


Grk “according to my eager expectation and hope.” The κατά ( kata ) phrase is taken as governing the following ὅτι ( Joti ) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”


Or possibly, “be intimidated, be put to shame.”


Grk “whether by life or by death.”


Grk “flesh.”


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).


Grk “what I shall prefer.” The Greek verb αἱρέω ( Jairew ) 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 .


Grk “I am hard-pressed between the two.” Cf. L&N 30.18.


Grk “But to remain in the flesh is more necessary for you.”


Grk “the flesh.”


Grk “for your progress.”


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 kauchma jJumwn ) in Phil 1:26 as “what you can be proud of.”


Grk “through my coming again to you.”


Grk “live as citizens.” The verb πολιτεύεσθε ( politeuesqe ) 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 ).


Grk “the things concerning you, [namely,] that.” The ὅτι ( Joti ) clause is appositional to τὰ περὶ ὑμῶν ( ta peri Jumwn ) and therefore “the things concerning you” was not translated.


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).


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 .


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).


Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.


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 Juper Cristou ), 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.


Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.


Grk “that you saw in me and now hear [to be] in me.”


Or “spiritual fellowship” if πνεύματος ( pneumato" ) is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.


Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.


Or “and feel the same way,” “and think the same thoughts.” The ἵνα ( Jina ) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”


The Greek word here is σύμψυχοι ( sumyucoi , literally “fellow souled”).


Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε ( fronhte , “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.”


On the meaning “be concerned about” for σκοπέω ( skopew ), see L&N 27.36.


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”). The bulk of the Western text dropped the καί , motivated most likely by ascetic concerns.


0278 33 1739 1881 Ï ) also marks it as original. 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 ( Jina , 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.


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.”


See the note on the word “slaves” in 1:1 .


Grk “by coming in the likeness of people.” sn The expression the likeness of 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 anqrwpoi ), but was in fact different from them in that he did not have a sin nature.


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.


Or “as stars in the universe.”


Or “holding out, holding forth.”


Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”


The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.


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.


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… ”


Grk “apostle.”


The Greek word translated “minister” here is λειτουργός ( leitourgo" ).


Grk “servant of my need.”


Grk “For he became ill to the point of death.”


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.


Or “when you see him you can rejoice again.”


Grk “make up for your lack of service to me.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12 .


Grk “beware of the mutilation.”


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 , katatomh , “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used ( περιτομή , peritomh ; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [ tomo" ], 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.


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.


Grk “have no confidence in the flesh.”


Grk “though I have reason for confidence even in the flesh.”


Grk “flesh.”


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.


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 ( pisti" Cristou ) 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.


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.”


Grk “based on the faithfulness.” The article before πίστει ( pistei ) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ ( dia pistew" Cristou ); hence, “Christ’s” is implied.


Or “based on faith.”


The articular infinitive τοῦ γνῶναι ( tou gnwnai , “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).


Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”


On εἰ πῶς ( ei pws ) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.


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.


Grk “But this one thing (I do).”


Grk “according to the goal.”


Grk “prize, namely, the heavenly calling of God.”


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 ).


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.


6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.


Grk “Nevertheless, to what we have attained, to the same hold fast.”


Or “become fellow imitators with me [of Christ].”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12 .


Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”


Grk “transform the body of our humility.”


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.


Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.


Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.


Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν ( Jumwn , “of you”) has not been translated, since it is somewhat redundant in English.


Grk “for you were even concerned, but you lacked opportunity.”


The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11 .


The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.


[F G] Ψ 075 1881 Ï sy) add Χριστῷ ( Cristw ) 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.


For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


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.


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.


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.


א A D Ψ 33 Ï lat sy bo), have ἀμήν ( amhn , “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) 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 .


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


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.


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 [ adelfoi ] meaning “brothers and sisters” is cited).


Or “Grace to you and peace.”


Most witnesses, including some important ones ( א A C F G I [P] 075 Ï it bo), 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) 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.


The adverb πάντοτε ( pantote ) is understood to modify the indicative εὐχαριστοῦμεν ( eucaristoumen ) because it precedes περὶ ὑμῶν ( peri Jumwn ) which probably modifies the indicative and not the participle προσευχόμενοι ( proseucomenoi ). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” ( προσευχόμενοι ).


The adverbial participle ἀκούσαντες ( akousante" ) 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 ).


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.


BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην ( apokeimenhn ) with the expression “ reserved ” in this verse.


The term “the gospel” ( τοῦ εὐαγγελίου , tou euangeliou ) is in apposition to “the word of truth” ( τῷ λόγῳ τῆς ἀληθείας , tw logw th" alhqeia" ) as indicated in the translation.


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.


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.


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.


The Greek word translated “fellow slave” is σύνδουλος ( sundoulo" ); 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.). The most accurate 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.


The Greek text has “ who ( ὅς , Jos ) 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 , Jo dhlwsa" ).


Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. 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 ( emaqete ) 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 ( Juper ) 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 (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν .


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 .


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.


The ἵνα ( Jina ) 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.


The infinitive περιπατῆσαι ( peripathsai , “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” ( προσευχόμενοι , proseucomenoi ) and “asking” ( αἰτούμενοι , aitoumenoi ) in v. 9 and is thus translated as “ that you may live.”


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 .”


The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς ( eis ) in this context.


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.


Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων ( twn Jagiwn ) is a possessive genitive: “the saints’ inheritance.”


Here αὐτοῦ ( autou ) has been translated as a subjective genitive (“he loves”).


διὰ τοῦ αἵματος αὐτοῦ ( dia tou {aimato" autou , “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al ) 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 Ï 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 .


The Greek term πρωτότοκος ( prwtotokos ) 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).


The genitive construction πάσης κτίσεως ( pash" ktisew" ) is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.


BDAG 579 s.v. κυριότης 3 suggests “ bearers of the ruling powers, dominions ” here.


BDAG 973 s.v. συνίστημι B.3 suggests “ continue, endure, exist, hold together ” here.


See the note on the term “firstborn” in 1:15 . Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.


Grk “in order that he may become in all things, himself, first.”


The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19 ), he is clearly the subject of εὐδόκησεν ( eudokhsen ).


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.


The aorist verb κατοικῆσαι ( katoikhsai ) 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.


Grk “him”; the referent (the Son; see v. 13 ) has been specified in the translation for clarity.


33 Ï ). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. 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 short, 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.


The article τῇ ( th ) has been translated as a possessive pronoun ( ExSyn 215).


Although διανοία ( dianoia ) is singular in Greek, the previous plural noun ἐχθρούς ( ecqrous ) indicates that all those from Colossae are in view here.


The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς ( en toi" ergoi" toi" ponhroi" ) is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.


Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς ( Juma" , “you”) of v. 21 and leaves the following παραστῆσαι ( parasthsai ) 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 other readings. 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 a temptation to produce a corresponding passive form in v. 22 , handling the ὑμᾶς of v. 21 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. The direct object is omitted in the Greek text, but it is clear from context that “you” ( ὑμᾶς , Jumas ) is implied.


BDAG 276 s.v. ἑδραῖος suggests “ firm, steadfast .”


BDAG 639 s.v. μετακινέω suggests “ without shifting from the hope ” here.


BDAG 697 s.v. οἰκονομία 1.b renders the term here as “ divine office .”


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.


The genitive noun τῆς δόξης ( ths doxhs ) is an attributive genitive and has therefore been translated as “glorious riches.”


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 ( nouqetounte" , “instructing”) the words πάντα ἄνθρωπον ( panta anqrwpon , “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.


The two participles “instructing” ( νουθετοῦντες , nouqetounte" ) and “teaching” ( διδάσκοντες , didaskonte" ) are translated as participles of means (“by”) related to the finite verb “we proclaim” ( καταγγέλλομεν , katangellomen ).


Here ἄνθρωπον ( anqrwpon ) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.


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.


The Greek phrase εἴς ὅ ( eis Jo , “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”


The prepositional phrase ἐν δυνάμει ( en dunamei ) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”


Or “I want you to know how hard I am working for you…”


Grk “as many as have not seen my face in the flesh.”


Verse two begins a subordinate ἵνα ( Jina ) 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.


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.


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.”


Ψ 075 0278 365 1505 pc ). 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.


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 ).”


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 ).


Grk “rejoicing and seeing.”


The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).


Though the verb παρελάβετε ( parelabete ) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν ( ton Criston Ihsoun ) 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.


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.


Or “having been rooted.”


The Greek text has the article τῇ ( th ), not the possessive pronoun ὑμῶν ( Jumwn ), but the article often functions as a possessive pronoun and was translated as such here ( ExSyn 215).


The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”


The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης ( th" filosofia" kai kenh" apath" ). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.


The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου ( kata ta stoiceia 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).


The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.


The articular noun τῇ ἀπεκδύσει ( th 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 swmatos ) is understood as an objective genitive, receiving the action of the head noun.


Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός ( th" sarko" ) has been translated as an attributive genitive, “fleshly body.”


The second prepositional phrase beginning with ἐν τῇ περιτομῇ ( en th peritomh ) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει ( en th apekdusei ) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.


The article with the genitive modifier τῆς πίστεως ( th" pistew" ) is functioning as a possessive pronoun ( ExSyn 215).


The genitive τῆς ἐνεργείας ( th" energeia" ) has been translated as an objective genitive, “faith in the power. ”


The article τοῖς ( tois ) with παραπτώμασιν ( paraptwmasin ) is functioning as a possessive pronoun ( ExSyn 215).


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 ).


The participle ἐξαλείψας ( exaleiyas ) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν ( sunezwopoihsen ), 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.


On the translation of χειρόγραφον ( ceirografon ), see BDAG 1083 s.v. which refers to it as “ a certificate of indebtedness .”


See BDAG 100 s.v. ἀπεκδύομαι 2.


The antecedent of the Greek pronoun αὐτῷ ( autw ) 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 ( tw staurw ) in v. 14 ; (2) the idea of ἐδειγμάτισεν ἐν παρρησία ( edeigmatisen en parrhsia , “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).


The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.


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.


The genitive τοῦ Χριστοῦ ( tou Cristou ) is appositional and translated as such: “the reality is Christ. ”


For the various views on the translation of ἐμβατεύων ( embateuwn ), 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.


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.


The Greek participle κρατῶν ( kratwn ) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.


See BDAG 387 s.v. ἐπιχορηγέω 3.


The genitive τοῦ θεοῦ ( tou qeou ) has been translated as a genitive of source, “from God.”


See the note on the phrase “elemental spirits” in 2:8 .


The expression “founded as they are” brings out the force of the Greek preposition κατά ( kata ).


Grk “The commands and teachings of men.”


Grk “having a word of wisdom.”


Though the apostle uses the term ταπεινοφροσύνῃ ( tapeinofrosunh ) elsewhere in a positive sense (cf. 3:12 ), here the sense is negative and reflects the misguided thinking of Paul’s opponents.


puts καί in brackets, indicating doubts as to its authenticity.


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.


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


Or “lust.”


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).


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.”


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


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.


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.


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.


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.


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


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.”


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


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


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.


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


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


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


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).


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. ”


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


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.


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.


Grk “from the soul.”


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


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).”


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


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.


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.


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.


Though προσευχόμενοι ( proseucomenoi ) 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.


The ἵνα ( Jina ) 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.


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.


Or “so that we may speak.”


Or “in prison.”


The phrase begins with the ἵνα ( Jina ) 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 ( lalhsai ) in v. 3 . The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3 .


Grk “walk.” The verb περιπατέω ( peripatew ) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).


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


Grk “all things according to me.”


Grk “the things concerning us.”


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.


Grk “is of you.”


Grk “will make known to you.” This has been simplified in the translation to “will tell.”


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.


has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.


Or “filled.”


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.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2 .


1881 sa). Several mss ( א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν ( autwn , “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς ( adelfou" , here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς , and thus Nympha should be considered a woman.


Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.


Grk “when.”


The construction beginning with the imperative ποιήσατε ἵνα … ἀναγνωσθῇ ( poihsate Jina … anagnwsqh ) 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.


Grk “the greeting by my hand, of Paul.”


Or “my imprisonment.”


D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν ( amhn , “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 .


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


For the location of Thessalonica see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


The majority of witnesses, including several early and important ones ( א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ ( apo qeou patro" Jhmwn kai kuriou Ihsou Cristou , “from God our Father and the Lord Jesus Christ”) at the end of v. 1 . The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2 ?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν ( en ) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes. tn Grk “Grace to you and peace.”


Or “mention you in our prayers, because we recall constantly…”


Grk “making mention…recalling.” The participle ποιούμενοι ( poioumenoi ) in v. 2 has been translated as temporal, and μνημονεύοντες ( mnhmoneuonte" ) in v. 3 has been translated as causal.


Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”


These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.


Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle εἰδότες ( eidotes ) has been translated as a finite verb and a new sentence started here in the translation.


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 [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “your election.”


Or “because.”


Or “speech,” or “an act of speaking.”


Grk “just as you know what sort of people we were among you for your sakes.” Verse 5 reflects on the experience of Paul and his fellow preachers; v. 6 begins to describe the Thessalonians’ response.


Or “after you received.”


6 33 81 104 1739 1881 pc lat). With ὑμᾶς ( Jumas , “you”) immediately preceding, the plural form looks motivated: Scribes would be expected to change the singular to the plural here. Although the external evidence for the singular reading is not overwhelming, the internal evidence for it is compelling.


Or “the word of the Lord.” sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage.


Grk “your faith in God has gone out.”


Grk “they themselves,” referring to people in the places just mentioned.


Grk “what sort of entrance we had to you” (an idiom for how someone is received).


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4 .


Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.


For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ ( to euangelion tou qeou , “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek , §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.


Grk “For our exhortation.” Paul here uses παράκλησις ( paraklhsis ) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [ parakalounto" ] in 2 Cor 5:20 ).


Grk “[is] not” (the verb “to be” is implied in the Greek construction).


Or “came on the scene,” “came.”


Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7 . This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.


Or “were,” “proved to be.”


א * B C* D* F G I Ψ * pc it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss . Such correctors generally follow a Byzantine Vorlage . The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst…Like a nursing mother…”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle…”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19 ); hence, the intrinsic evidence points to νήπιοι as original. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν ( -men ). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7 ,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7 ,” JSNT 80 [2000]: 81-98.)


Grk “longing for you in this way.”


Or “we are happy.” This verb may be past or present tense, but the context favors the past.


Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13 b and mean: “and here is another reason that we constantly thank God: that…”


Grk “God’s word of hearing from us.”


Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.


. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.


Or “and drove us out” (cf. Acts 17:5-10 ).


Grk “to fill up their sins always.”


The Western text (D F G latt) adds τοῦ θεοῦ ( tou qeou ) to ὀργή ( orgh ) to read “the wrath of God ,” in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18 ; Eph 5:6 ; Col 3:6 ) and, most likely, to clarify which wrath is in view (since ὀργή is articular). tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10 .


Or “at last.”


Grk “in face, not in heart.”


Grk “with great desire.”


Grk “to see your face.”


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.


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Ï and a few versional witnesses read “and a servant of God and our fellow worker” ( καὶ διάκονον τοῦ θεοῦ καὶ συνεργὸν ἡμῶν ); and F G have “servant and fellow worker for God” ( διάκονον καὶ συνεργὸν τοῦ θεοῦ ). The reading of the text ( καὶ συνεργὸν τοῦ θεοῦ ) is found in D* 33 b {d m o} Ambst {Pel}. It may be argued that all readings that do not collocate συνεργόν with θεοῦ are secondary, as this is certainly the harder reading. Indeed, in only one other place in the NT are human beings said to be συνεργοὶ θεοῦ ( sunergoi qeou ; 1 Cor 3:9 ), and the simplest (though by no means the only) interpretation is that the genitive should be taken associatively (“a fellow worker in association with God”). It is difficult to account for συνεργὸν τοῦ θεοῦ here unless it is authentic because of the theological difficulty that would be easily seen in this wording. A genealogy of the readings suggests that various scribes may have deleted τοῦ θεοῦ or swapped διάκονον for συνεργόν to remove the offense. The readings of the Byzantine text and two Western mss (F G) appear to be conflations of earlier readings, but the reading of F G nevertheless indirectly supports καὶ συνεργὸν τοῦ θεοῦ since it does not remove the offense. Although the witnesses for καὶ συνεργὸν τοῦ θεοῦ are minimal, the internal evidence is quite strong in favor of this reading. With hesitation, it is adopted as authentic. Although 1 Thess 3:2 is frequently understood to mean that Timothy is “God’s fellow worker,” such a view assumes that the genitive θεοῦ ( qeou ) is associative for it is related to συνεργόν ( sunergon ). However, a genitive of association is not required by the syntax (cf. ExSyn 130).


Grk “just as it also occurred and you know.”


Or “for this reason.”


Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7 .


Grk “you have a good remembrance of us always.”


Grk “just as also we you.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4 .


Grk “because now we live,” in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17-3:5 ).


Grk “what thanks can we render to God about you.”


Grk “all the joy with which we rejoice.”


has the particle in brackets, indicating some doubts as to its authenticity.


0278 33 81 104 326 365 629 al co and should be unquestionably preferred.


Or “your sanctification.”


Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7 ). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith, “ 1 Thess 4:4 – Breaking the Impasse,” BBR 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.


Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5 .


Grk “concerning all these things.”


Grk “rejecting man.”


Grk “concerning brotherly love.”


Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4 .


Grk “that you may live,” continuing the sentence of 4:10 b-11.


Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”


Grk “ignorant.”


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15 .


“we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”


Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence – life and death – is in and through and for Christ ( 1 Cor 8:6 ).


Neither noun in this phrase ( ἐν φωνῇ ἀρχαγγέλου , ejn fwnh ajrcangelou , “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος ( ajrcangelo" ) is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).


} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες ( Joi zwnte" , “[the ones] who are alive”).


Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.


Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10 .


Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7 ).


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4 .


B D 0226 6 1505 1739 1881 al , but lacking in א * A F G 33 it. γάρ ( gar , “for”) is the reading of the Byzantine text and a few other witnesses ( Ψ 0278 Ï ). Although normally the shorter reading is to be preferred, the external evidence is superior for δέ (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the γάρ ? Scribes were prone to replace δέ with γάρ , especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of δέ looks unintentional, a case of homoioarcton ( otandelegwsin ). Although a decision is difficult, in this instance δέ has the best credentials for authenticity.


Grk “peace and security,” with “there is” understood in the Greek construction.


Grk a singular “birth pain.”


Grk “hope of salvation” (“a helmet…for salvation” is an allusion to Isa 59:17 ).


Grk “the one who died,” describing Jesus Christ ( 1 Thess 5:9 ). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation.


Grk “who will also do,” with the object understood from v. 23 .


Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”


for the omission seems too generous, this reading is still to be preferred. Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4 .


Ï lat sy bo), conclude this letter with ἀμήν ( amhn , “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 witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa) to render the verdict against the particle here.


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


For the location of Thessalonica see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Grk “Grace to you and peace.”


places the word in brackets, indicating some doubts as to its authenticity.


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 [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “as is worthy.”


Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι ( kataxiwqhnai ) has been translated as an active construction in English for stylistic reasons.


Grk “if in fact/since,” as a continuation of the preceding.


Grk “at the revelation of the Lord Jesus.”


Grk “angels of power,” translated as an attributive genitive.


Grk “meting out,” as a description of Jesus Christ in v. 7 . Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.


Grk “who,” describing the people mentioned in v. 8 . A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.


Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”). sn An allusion to Isa 2:10, 19, 21 .


Or “marveled at.”


Grk “because our testimony to you was believed.”


Or “your calling.”


Or “by means of.”


Or perhaps “return” (cf. CEV).


Grk “our gathering with him.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3 .


Or “quickly, soon.”


Grk “as through us.”


Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2 .


Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας ( Jamartia" , “of sin”) here, but several important mss ( א B 0278 6 81 1739 1881 al co) read ἀνομίας ( anomia" , “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας . Internally, since ἁμαρτία ( Jamartia , “sin”) occurs nearly ten times as often as ἀνομία ( anomia , “lawlessness”) in the corpus Paulinum , scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος ( Jo anomo" , “the lawless one”) in v. 8 , both of which look back to v. 3 , may have prompted scribes to change the text toward ἀνομίας . The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας .


Or “the one destined for destruction.”


Grk “the one who opposes,” describing the figure in v. 3 . A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος ( antikeimeno" ) as a finite verb.


Grk “that he is God.”


Grk “You do remember, don’t you?”


Grk “and now,” but this shows the logical result of his previous teaching.


Grk “the thing that restrains.”


Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).


Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.


places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.


Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.


Grk “every miracle.”


Grk “deception for/toward.”


Grk “they did not accept the love of the truth.”


Grk “and for this reason.”


Grk “a working of error.”


Grk “that.” A new sentence was started here in the translation for stylistic reasons.


Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b. α ; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).


‡ Several mss (B F G P 0278 33 81 323 1739 1881 al bo) read ἀπαρχήν ( aparchn , “as a first fruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς ( ap ’ arch" , “from the beginning,” found in א D Ψ Ï it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the first fruits” among his converts. Further, ἀπαρχή ( aparch , “first fruit”) is a well-worn term in Paul’s letters ( Rom 8:23; 11:16; 16:5 ; 1 Cor 15:20, 23; 16:15 ), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly.


Grk “to which,” referring to the main idea of v. 13 .


Grk “that you were taught whether by word or by letter of ours.”


Grk simply “strengthen,” with the object understood from the preceding.


Grk “every good work and word.”


Or “the word of the Lord.” sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.


Grk “may run and be glorified.”


Grk “who.”