26:16 Today the Lord your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul. 8
32:25 The sword will make people childless outside,
and terror will do so inside;
they will destroy 9 both the young man and the virgin,
the infant and the gray-haired man.
16:18 Pride 10 goes 11 before destruction,
and a haughty spirit before a fall. 12
16:19 It is better to be lowly in spirit 13 with the afflicted
than to share the spoils 14 with the proud.
18:12 Before destruction the heart 15 of a person is proud,
but humility comes 16 before honor. 17
29:23 A person’s pride 18 will bring him low, 19
but one who has a lowly spirit 20 will gain honor.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 21
for 22 all the high and mighty,
for all who are proud – they will be humiliated;
2:1 Here is the message about Judah and Jerusalem 23 that was revealed to Isaiah son of Amoz. 24
4:7 Tychicus, a dear brother, faithful minister, and fellow slave 25 in the Lord, will tell you all the news about me. 26 4:8 I sent him to you for this very purpose, that you may know how we are doing 27 and that he may encourage your hearts.
1:1 From Paul, 28 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 29 brothers and sisters 30 in Christ, at Colossae. Grace and peace to you 31 from God our Father! 32
1:1 From Paul, 37 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
2 tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.
3 tn Heb “gates.”
4 tn Heb “does the evil in the eyes of the
5 tn Or “set apart.”
6 tn Heb “The
7 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
8 tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”
9 tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
10 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”
11 tn Heb “[is] before destruction.”
12 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).
13 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the
14 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully – spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
15 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
16 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
17 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
18 tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.
19 tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.
20 tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.
21 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
22 tn Or “against” (NAB, NASB, NRSV).
23 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
24 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”
25 tn See the note on “fellow slave” in 1:7.
26 tn Grk “all things according to me.”
27 tn Grk “the things concerning us.”
28 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
29 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.
30 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).
31 tn Or “Grace to you and peace.”
32 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
33 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
34 tn 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.
35 tn 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").
36 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 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.
37 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
38 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
39 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
40 tn 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.