Isaiah 65:25

65:25 A wolf and a lamb will graze together; ¹ 

a lion, like an ox, will eat straw, ² 

and a snake’s food will be dirt. ³ 

They will no longer injure or destroy

on my entire royal mountain,” ⁴  says the Lord.

Ezekiel 34:25

34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely ⁵  in the wilderness and even sleep in the woods. ⁶ 

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ⁷  I will make a covenant for them with the wild animals,

the birds of the air, and the creatures that crawl on the ground.

I will abolish ⁸  the warrior’s bow and sword

– that is, every weapon of warfare ⁹  – from the land,

and I will allow them to live securely.” ¹⁰ 

Acts 9:13-20

9:13 But Ananias replied, ¹¹  “Lord, I have heard from many people ¹²  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ¹³  all who call on your name!” ¹⁴  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁵  to carry my name before Gentiles and kings and the people of Israel. ¹⁶  9:16 For I will show him how much he must suffer for the sake of my name.” ¹⁷  9:17 So Ananias departed and entered the house, placed ¹⁸  his hands on Saul ¹⁹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ²⁰  has sent me so that you may see again and be filled with the Holy Spirit.” ²¹  9:18 Immediately ²²  something like scales ²³  fell from his eyes, and he could see again. He ²⁴  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ²⁵  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ²⁶  saying, “This man is the Son of God.” ²⁷ 

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ²⁸ 

Colossians 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁹  have not ceased praying for you and asking God ³⁰  to fill ³¹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ³²  worthily of the Lord and please him in all respects ³³  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ³⁴  all patience and steadfastness, joyfully

Colossians 1:2

1:2 to the saints, the faithful ³⁵  brothers and sisters ³⁶  in Christ, at Colossae. Grace and peace to you ³⁷  from God our Father! ³⁸ 

Colossians 1:14-21

1:14 in whom we have redemption, ³⁹  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁴⁰ He is the image of the invisible God, the firstborn ⁴¹  over all creation, ⁴² 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴³  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁴⁴  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴⁵  from among the dead, so that he himself may become first in all things. ⁴⁶ 

1:19 For God ⁴⁷  was pleased to have all his ⁴⁸  fullness dwell ⁴⁹  in the Son ⁵⁰ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁵¹  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵²  minds ⁵³  as expressed through ⁵⁴  your evil deeds,

Galatians 3:26-27

3:26 For in Christ Jesus you are all sons of God through faith. ⁵⁵  3:27 For all of you who ⁵⁶  were baptized into Christ have clothed yourselves with Christ.

Ephesians 4:22-32

4:22 You were taught with reference to your former way of life to lay aside ⁵⁷  the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image ⁵⁸  – in righteousness and holiness that comes from truth. ⁵⁹ 

4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, ⁶⁰  for we are members of one another. 4:26 Be angry and do not sin; ⁶¹  do not let the sun go down on the cause of your anger. ⁶²  4:27 Do not give the devil an opportunity. 4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need. 4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁶³  that it may give grace to those who hear. 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, ⁶⁴  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ⁶⁵ 

Colossians 3:3-8

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁶⁶  life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: ⁶⁷  sexual immorality, impurity, shameful passion, ⁶⁸  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. ⁶⁹  3:7 You also lived your lives ⁷⁰  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ⁷¹  as anger, rage, malice, slander, abusive language from your mouth.

Titus 3:3-5

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ⁷²  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

Philemon 1:9-16

1:9 I would rather appeal ⁷³  to you on the basis of love – I, Paul, an old man ⁷⁴  and even now a prisoner for the sake of Christ Jesus ⁷⁵  – 1:10 I am appealing ⁷⁶  to you concerning my child, whose spiritual father I have become ⁷⁷  during my imprisonment, ⁷⁸  that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you ⁷⁹  and me. 1:12 I have sent ⁸⁰  him (who is my very heart) ⁸¹  back to you. 1:13 I wanted to keep him so that he could serve me in your place ⁸²  during ⁸³  my imprisonment for the sake of the gospel. ⁸⁴  1:14 However, ⁸⁵  without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally, ⁸⁶  1:16 no longer as a slave, ⁸⁷  but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking ⁸⁸  and in the Lord.

Revelation 5:9-10

5:9 They were singing a new song: ⁸⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁹⁰ 

and at the cost of your own blood ⁹¹  you have purchased ⁹²  for God

persons ⁹³  from every tribe, language, ⁹⁴  people, and nation.

5:10 You have appointed ⁹⁵  them ⁹⁶  as a kingdom and priests ⁹⁷  to serve ⁹⁸  our God, and they will reign ⁹⁹  on the earth.”

[65:25]  ¹ sn A similar statement appears in 11:6.

[65:25]  ² sn These words also appear in 11:7.

[65:25]  ³ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

[65:25]  ⁴ tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

[34:25]  ⁵ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

[34:25]  ⁶ sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

[2:18]  ⁷ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ⁸ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ⁹ tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (vÿqeshet vÿkherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).

[2:18]  ¹⁰ tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).

[9:13]  ¹¹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹² tn The word “people” is not in the Greek text, but is implied.

[9:14]  ¹³ tn Grk “to bind.”

[9:14]  ¹⁴ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ¹⁵ tn Or “tool.”

[9:15]  ¹⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ¹⁷ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ¹⁸ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²⁰ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ²¹ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ²² tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:18]  ²³ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ²⁴ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ²⁵ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:20]  ²⁶ sn See the note on synagogue in 6:9.

[9:20]  ²⁷ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[14:1]  ²⁸ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:9]  ²⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³¹ tn 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.

[1:10]  ³² tn 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.”

[1:10]  ³³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ³⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ³⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁷ tn Or “Grace to you and peace.”

[1:2]  ³⁸ tc 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.

[1:14]  ³⁹ tc 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.

[1:15]  ⁴⁰ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁴¹ tn 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).

[1:15]  ⁴² tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ⁴³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁴⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁴⁵ tn 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.

[1:18]  ⁴⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ⁴⁷ tn 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).

[1:19]  ⁴⁸ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁴⁹ tn 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.

[1:19]  ⁵⁰ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ⁵¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 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.

[1:21]  ⁵² tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵³ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁵⁴ tn 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.

[3:26]  ⁵⁵ tn Or “For you are all sons of God through faith in Christ Jesus.”

[3:27]  ⁵⁶ tn Grk “For as many of you as.”

[4:22]  ⁵⁷ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, 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.

[4:24]  ⁵⁸ tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).

[4:24]  ⁵⁹ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[4:25]  ⁶⁰ sn A quotation from Zech 8:16.

[4:26]  ⁶¹ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ⁶² tn 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.

[4:29]  ⁶³ tn 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.

[4:32]  ⁶⁴ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ⁶⁵ tn Or “forgiving.”

[3:4]  ⁶⁶ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ 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.

[3:5]  ⁶⁷ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁶⁸ tn Or “lust.”

[3:6]  ⁶⁹ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ⁷⁰ tn 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).

[3:8]  ⁷¹ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:4]  ⁷² tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[1:9]  ⁷³ tn Or “encourage.”

[1:9]  ⁷⁴ tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

[1:9]  ⁷⁵ tn Grk “a prisoner of Christ Jesus.”

[1:10]  ⁷⁶ tn Or “I am encouraging…”

[1:10]  ⁷⁷ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ⁷⁸ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:11]  ⁷⁹ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.

[1:12]  ⁸⁰ tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

[1:12]  ⁸¹ tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

[1:13]  ⁸² tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ⁸³ tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

[1:13]  ⁸⁴ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”

[1:14]  ⁸⁵ tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

[1:15]  ⁸⁶ sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.

[1:16]  ⁸⁷ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

[1:16]  ⁸⁸ tn Grk “in the flesh.”

[5:9]  ⁸⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁹⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁹¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁹² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁹³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁹⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁹⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁹⁶ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁹⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁹⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁹⁹ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.