Philippians 3:17

3:17 Be imitators of me, ¹  brothers and sisters, ²  and watch carefully those who are living this way, just as you have us as an example.

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ³  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Colossians 1:1

Salutation

1:1 From Paul, ⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁷  is bearing fruit and growing, so it has also been bearing fruit and growing ⁸  among you from the first day you heard it and understood the grace of God in truth.

Colossians 2:2-12

2:2 My goal is that ⁹  their hearts, having been knit together ¹⁰  in love, may be encouraged, and that ¹¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹²  2:3 in whom are hidden all the treasures of wisdom and knowledge. 2:4 I say this so that no one will deceive you through arguments ¹³  that sound reasonable. ¹⁴  2:5 For though ¹⁵  I am absent from you in body, I am present with you in spirit, rejoicing to see ¹⁶  your morale ¹⁷  and the firmness of your faith in Christ.

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ¹⁸  continue to live your lives ¹⁹  in him, 2:7 rooted ²⁰  and built up in him and firm ²¹  in your ²²  faith just as you were taught, and overflowing with thankfulness. 2:8 Be careful not to allow anyone to captivate you ²³  through an empty, deceitful philosophy ²⁴  that is according to human traditions and the elemental spirits ²⁵  of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives ²⁶  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ²⁷  with a circumcision performed by human hands, but by the removal ²⁸  of the fleshly body, ²⁹  that is, ³⁰  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ³¹  faith in the power ³²  of God who raised him from the dead.

Colossians 2:14

2:14 He has destroyed ³³  what was against us, a certificate of indebtedness ³⁴  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Colossians 4:1-8

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ³⁵  for us too, that ³⁶  God may open a door for the message ³⁷  so that we may proclaim ³⁸  the mystery of Christ, for which I am in chains. ³⁹  4:4 Pray that I may make it known as I should. ⁴⁰  4:5 Conduct yourselves ⁴¹  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁴²  in the Lord, will tell you all the news about me. ⁴³  4:8 I sent him to you for this very purpose, that you may know how we are doing ⁴⁴  and that he may encourage your hearts.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

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

Colossians 3:6-10

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ⁴⁵  3:7 You also lived your lives ⁴⁶  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ⁴⁷  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man ⁴⁸  that is being renewed in knowledge according to the image of the one who created it.

[3:17]  ¹ tn Or “become fellow imitators with me [of Christ].”

[3:17]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:6]  ⁷ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁸ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[2:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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 048^vid 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.

[2:4]  ¹³ 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]  ¹⁴ 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.

[2:5]  ¹⁵ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ¹⁶ tn Grk “rejoicing and seeing.”

[2:5]  ¹⁷ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:6]  ¹⁸ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ¹⁹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:7]  ²⁰ tn Or “having been rooted.”

[2:7]  ²¹ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ²² tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[2:8]  ²³ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ²⁴ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ²⁵ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:9]  ²⁶ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ²⁷ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁸ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁹ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³⁰ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ³¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ³² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:14]  ³³ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ³⁴ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[4:3]  ³⁵ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ³⁶ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ³⁷ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ³⁸ tn Or “so that we may speak.”

[4:3]  ³⁹ tn Or “in prison.”

[4:4]  ⁴⁰ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁴¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:7]  ⁴² tn See the note on “fellow slave” in 1:7.

[4:7]  ⁴³ tn Grk “all things according to me.”

[4:8]  ⁴⁴ tn Grk “the things concerning us.”

[3:6]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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.”

[3:10]  ⁴⁸ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).