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2 Chronicles 18:5

Context
18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” 1  They said, “Attack! God 2  will hand it over to the king.”

2 Chronicles 18:12-17

Context
18:12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 3  Your words must agree with theirs; you must predict success!” 4  18:13 But Micaiah said, “As certainly as the Lord lives, I will say what my God tells me to say!”

18:14 Micaiah 5  came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.” 6  18:15 The king said to him, “How many times must I make you solemnly promise in 7  the name of the Lord to tell me only the truth?” 18:16 Micaiah 8  replied, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 18:17 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?”

Isaiah 30:10-11

Context

30:10 They 9  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! 10 

Tell us nice things,

relate deceptive messages. 11 

30:11 Turn aside from the way,

stray off the path. 12 

Remove from our presence the Holy One of Israel.” 13 

Jeremiah 8:10-11

Context

8:10 14 So I will give their wives to other men

and their fields to new owners.

For from the least important to the most important of them,

all of them are greedy for dishonest gain.

Prophets and priests alike,

all practice deceit.

8:11 They offer only superficial help

for the hurt my dear people 15  have suffered. 16 

They say, “Everything will be all right!”

But everything is not all right! 17 

Jeremiah 23:17

Context

23:17 They continually say 18  to those who reject what the Lord has said, 19 

‘Things will go well for you!’ 20 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Jeremiah 28:1-9

Context
Jeremiah Confronted by a False Prophet

28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 21  The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 22  in the Lord’s temple in the presence of the priests and all the people. 23  28:2 “The Lord God of Israel who rules over all 24  says, ‘I will break the yoke of servitude 25  to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 26  ‘I will break the yoke of servitude to the king of Babylon.’”

28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile. 28:7 But listen to what I say to you and to all these people. 27  28:8 From earliest times, the prophets who preceded you and me invariably 28  prophesied war, disaster, 29  and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied 30  peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”

Jeremiah 28:15-17

Context
28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! 31  28:16 So the Lord says, ‘I will most assuredly remove 32  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 33 

28:17 In the seventh month of that very same year 34  the prophet Hananiah died.

Ezekiel 13:16

Context
13:16 those prophets of Israel who would prophesy about Jerusalem 35  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

Micah 3:5

Context

3:5 This is what the Lord says: “The prophets who mislead my people

are as good as dead. 36 

If someone gives them enough to eat,

they offer an oracle of peace. 37 

But if someone does not give them food,

they are ready to declare war on him. 38 

Matthew 7:15

Context
A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 39 

Matthew 24:11

Context
24:11 And many false prophets will appear and deceive 40  many,

Matthew 24:24

Context
24:24 For false messiahs 41  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matthew 24:2

Context
24:2 And he said to them, 42  “Do you see all these things? I tell you the truth, 43  not one stone will be left on another. 44  All will be torn down!” 45 

Colossians 2:17

Context
2:17 these are only 46  the shadow of the things to come, but the reality 47  is Christ! 48 

Colossians 4:2

Context
Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:13-15

Context
1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 49  1:14 in whom we have redemption, 50  the forgiveness of sins.

The Supremacy of Christ

1:15 51 He is the image of the invisible God, the firstborn 52  over all creation, 53 

Colossians 2:4

Context
2:4 I say this so that no one will deceive you through arguments 54  that sound reasonable. 55 

Colossians 2:2

Context
2:2 My goal is that 56  their hearts, having been knit together 57  in love, may be encouraged, and that 58  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 59 

Colossians 2:10

Context
2:10 and you have been filled in him, who is the head over every ruler and authority.

Colossians 2:1

Context

2:1 For I want you to know how great a struggle I have for you, 60  and for those in Laodicea, and for those who have not met me face to face. 61 

Colossians 1:5

Context
1:5 Your faith and love have arisen 62  from the hope laid up 63  for you in heaven, which you have heard about in the message of truth, the gospel 64 

Colossians 1:2

Context
1:2 to the saints, the faithful 65  brothers and sisters 66  in Christ, at Colossae. Grace and peace to you 67  from God our Father! 68 

Colossians 2:16-18

Context

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only 69  the shadow of the things to come, but the reality 70  is Christ! 71  2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths 72  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. 73 

Colossians 3:2-6

Context
3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your 74  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: 75  sexual immorality, impurity, shameful passion, 76  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 77 

Titus 1:10-12

Context

1:10 For there are many 78  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 79  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” 80 

Titus 1:2

Context
1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 81 

Titus 2:3

Context
2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 2:1

Context
Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with 82  sound teaching.

Titus 2:1

Context
Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with 83  sound teaching.

Titus 1:1-3

Context
Salutation

1:1 From Paul, 84  a slave 85  of God and apostle of Jesus Christ, to further the faith 86  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 87  1:3 But now in his own time 88  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Jude 1:16

Context
1:16 These people are grumblers and 89  fault-finders who go 90  wherever their desires lead them, 91  and they give bombastic speeches, 92  enchanting folks 93  for their own gain. 94 

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[18:5]  1 tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”

[18:5]  2 tn Though Jehoshaphat had requested an oracle from “the Lord” (יְהוָה, yÿhvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (haelohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the 400 are genuine prophets of the Lord.

[18:12]  3 tn Heb “the words of the prophets are [with] one mouth good for the king.”

[18:12]  4 tn Heb “let your words be like one of them and speak good.”

[18:14]  5 tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.

[18:14]  6 sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.

[18:15]  7 tn Or “swear an oath by.”

[18:16]  8 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.

[30:10]  9 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  10 tn Heb “Do not see for us right things.”

[30:10]  11 tn Heb “Tell us smooth things, see deceptive things.”

[30:11]  12 sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  13 sn See the note on the phrase “the Holy One of Israel” in 1:4.

[8:10]  14 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.

[8:11]  15 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:11]  16 tn Heb “They heal the wound of my people lightly.”

[8:11]  17 tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”

[23:17]  18 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  19 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿnaatsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿnaatsey dÿvar yÿhvah).

[23:17]  20 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[28:1]  21 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.

[28:1]  22 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).

[28:1]  23 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.

[28:2]  24 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.

[28:2]  25 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).

[28:4]  26 tn Heb “Oracle of the Lord.”

[28:7]  27 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”

[28:8]  28 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.

[28:8]  29 tc Many Hebrew mss read “starvation/famine” which is the second member of a common triad “sword, famine, and plague” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14. The words “disaster and plagues” are missing in the LXX.

[28:9]  30 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: HebThe prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.”

[28:15]  31 tn Or “You are giving these people false assurances.”

[28:16]  32 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

[28:16]  33 sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

[28:17]  34 sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.

[13:16]  35 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:5]  36 tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the Lord. For this reason some prefer to begin the quotation after “the Lord says” (cf. NIV), but this leaves “concerning the prophets” hanging very awkwardly at the beginning of the quotation. It is preferable to add הוֹי (hoy, “woe, ah”) at the beginning of the quotation, right after the graphically similar יְהוָה (yÿhvah; see D. R. Hillers, Micah [Hermeneia], 44). The phrase הוֹי עַל (hoyal, “woe upon”) occurs in Jer 50:27 and Ezek 13:3 (with “the prophets” following the preposition in the latter instance).

[3:5]  37 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

[3:5]  38 tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”

[7:15]  39 sn Sheeps clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

[24:11]  40 tn Or “and lead many astray.”

[24:24]  41 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:2]  42 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  43 tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  44 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  45 tn Grk “not one stone will be left here on another which will not be thrown down.”

[2:17]  46 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  47 tn 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.

[2:17]  48 tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.

[1:13]  49 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  50 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]  51 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]  52 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]  53 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.

[2:4]  54 tn 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).”

[2:4]  55 sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:2]  56 tn 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.

[2:2]  57 tn 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.

[2:2]  58 tn 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.”

[2:2]  59 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 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.

[2:1]  60 tn Or “I want you to know how hard I am working for you…”

[2:1]  61 tn Grk “as many as have not seen my face in the flesh.”

[1:5]  62 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.

[1:5]  63 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  64 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.

[1:2]  65 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]  66 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]  67 tn Or “Grace to you and peace.”

[1:2]  68 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.

[2:17]  69 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  70 tn 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.

[2:17]  71 tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.

[2:18]  72 tn 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.

[2:18]  73 tn 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.

[3:4]  74 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]  75 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]  76 tn Or “lust.”

[3:6]  77 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.

[1:10]  78 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  79 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:12]  80 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:2]  81 tn Grk “before eternal ages.”

[2:1]  82 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  83 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  84 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  85 tn Traditionally, “servant” or “bondservant.” 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.

[1:1]  86 tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  87 tn Grk “before eternal ages.”

[1:3]  88 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:16]  89 tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  90 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  91 tn Grk “(who go/going) according to their own lusts.”

[1:16]  92 tn Grk “and their mouth speaks bombastic things.”

[1:16]  93 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  94 tn Or “to their own advantage.”



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