4:1 So, since Christ suffered 13 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 14
53:4 But he lifted up our illnesses,
he carried our pain; 15
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 16
53:5 He was wounded because of 17 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 18
because of his wounds we have been healed. 19
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 20
5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 21 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.
1:21 And you were at one time strangers and enemies in your 25 minds 26 as expressed through 27 your evil deeds,
1 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
2 sn A quotation from Isa 53:9.
3 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
4 tn Grk “he did not threaten, but.”
5 sn An allusion to Isa 53:7.
6 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
7 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
8 sn A quotation from Isa 53:4, 12.
9 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
10 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
11 tn Grk the singular: “wound”; “injury.”
12 sn A quotation from Isa 53:5.
13 tc Most
14 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
15 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
16 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
17 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
18 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
19 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
20 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
21 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
22 tn Grk “in that.”
23 tn Grk “for the law of the Spirit of life.”
24 tc Most
25 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
26 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
27 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.
28 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
29 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.
30 tn Grk “who” (as a continuation of the previous clause).
31 tn Or “a people who are his very own.”
32 tn Grk “for good works.”
33 sn An allusion to Isa 53:12.
34 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
35 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.