5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.
1:1 From Paul, 11 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:1 From Paul, 12 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:21 And you were at one time strangers and enemies in your 19 minds 20 as expressed through 21 your evil deeds,
1:1 From Paul, 22 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1 tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.
2 tn Heb “did not give ear to.”
3 tn Heb “the peoples of the lands.”
4 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
5 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
6 tn Grk “Remaining to you.”
7 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
8 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
9 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
10 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
11 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
12 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
13 tn 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.
14 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
15 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.
16 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).
17 tn Or “Grace to you and peace.”
18 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
19 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
20 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
21 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.
22 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
23 tn 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).”
24 tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.
25 tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many