An Exegetical Summary of Colossians

AN EXEGETICAL SUMMARY OF
COLOSSIANS
Second Edition
Martha King
SIL International
Second Edition
© 2008 by SIL International
Library of Congress Catalog Card Number: 2008923529
ISBN: 978-155671-203-6
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PREFACE
Exegesis is concerned with the interpretation of a text. Exegesis of the New Testament
involves determining the meaning of the Greek text. Translators must be especially careful
and thorough in their exegesis of the New Testament in order to accurately communicate its
message in the vocabulary, grammar, and literary devices of another language. Questions
occurring to translators as they study the Greek text are answered by summarizing how
scholars have interpreted the text. This is information that should be considered by translators
as they make their own exegetical decisions regarding the message they will communicate in
their translations.
The Semi-Literal Translation
As a basis for discussion, a semi-literal translation of the Greek text is given so that the
reasons for different interpretations can best be seen. When one Greek word is translated into
English by several words, these words are joined by hyphens. There are a few times when
clarity requires that a string of words joined by hyphens have a separate word, such as “not”
(μή), inserted in their midst. In this case, the separate word is surrounded by spaces between
the hyphens. When alternate translations of a Greek word are given, these are separated by
slashes.
The Text
Variations in the Greek text are noted under the heading TEXT. The base text for the
summary is the text of the fourth revised edition of The Greek New Testament, published by
the United Bible Societies, which has the same text as the twenty-sixth edition of the Novum
1

Testamentum Graece (Nestle-Aland). The versions that follow different variations are listed
without evaluating their choices.
The Lexicon
The meaning of a key word in context is the first question to be answered. Words marked
with a raised letter in the semi-literal translation are treated separately under the heading
LEXICON. First, the lexicon form of the Greek word is given. Within the parentheses following
the Greek word is the location number where, in the author’s judgment, this word is defined
in the Greek-English Lexicon of the New Testament Based on Semantic Domains (Louw and
Nida 1988). When a semantic domain includes a translation of the particular verse being
treated, LN in bold type indicates that specific translation. If the specific reference for the
verse is listed in A Greek-English Lexicon of the New Testament and Other Early Christian
Literature (Bauer, Arndt, Gingrich, and Danker 1979), the outline location and page number
is given. Then English equivalents of the Greek word are given to show how it is translated by
commentators who offer their own translations of the whole text and, after a semicolon, all the
versions in the list of abbreviations for translations. When reference is made to “all versions,”
it refers to only the versions in the list of translations. Sometimes further comments are made
about the meaning of the word or the significance of a verb’s tense, voice, or mood.
The Questions
Under the heading QUESTION, a question is asked that comes from examining the Greek text
under consideration. Typical questions concern the identity of an implied actor or object of an
event word, the antecedent of a pronominal reference, the connection indicated by a relational
word, the meaning of a genitive construction, the meaning of figurative language, the function
of a rhetorical question, the identification of an ambiguity, and the presence of implied
information that is needed to understand the passage correctly. Background information is
also considered for a proper understanding of a passage. Although not all implied information
and background information is made explicit in a translation, it is important to consider it so
that the translation will not be stated in such a way that prevents a reader from arriving at the
proper interpretation. The question is answered with a summary of what commentators have
said. If there are contrasting differences of opinion, the different interpretations are numbered
and the commentaries that support each are listed. Differences that are not treated by many of
the commentaries often are not numbered, but are introduced with a contrastive ‘Or’ at the
beginning of the sentence. No attempt has been made to select which interpretation is best.
In listing support for various statements of interpretation, the author is often faced with the
difficult task of matching the different terminologies used in commentaries with the
terminology he has adopted. Sometimes he can only infer the position of a commentary from
incidental remarks. This book, then, includes the author’s interpretation of the views taken in
the various commentaries. General statements are followed by specific statements, which
indicate the author’s understanding of the pertinent relationships, actors, events, and objects
implied by that interpretation.
The Use of This Book
This book does not replace the commentaries that it summarizes. Commentaries contain
much more information about the meaning of words and passages. They often contain
arguments for the interpretations that are taken and they may have important discussions
about the discourse features of the text. In addition, they have information about the historical,
geographical, and cultural setting. Translators will want to refer to at least four commentaries
as they exegete a passage. However, since no one commentary contains all the answers
translators need, this book will be a valuable supplement. It makes more sources of exegetical

LN Louw, Johannes P., and Eugene A. Nida. Greek‐English Lexicon of the New Testament based on
Semantic Domains. 2 vols. New York: United Bible Societies, 1988.
2

help available than most translators have access to. Even if they had all the books available,
few would have the time to search through all of them for the answers.
When many commentaries are studied, it soon becomes apparent that they frequently
disagree in their interpretations. That is the reason why so many answers in this book are
divided into two or more interpretations. The reader’s initial reaction may be that all of these
different interpretations complicate exegesis rather than help it. However, before translating a
passage, a translator needs to know exactly where there is a problem of interpretation and
what the exegetical options are.
Acknowledgments
Richard C. Blight edited this volume for its content and presentation. Faith Blight has
carefully edited the material to prepare it for publication.
ABBREVIATIONS AND BIBLIOGRAPHY

COMMENTARIES AND REFERENCE BOOKS
Alf Alford, Henry. “The Epistle to the Colossians.” In vol. 3 of The Greek Testament. 1874.
Revised by Everett F. Harrison. Chicago: Moody Press, 1958.
BAGD Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early
Christian Literature. Translated and adapted from the 5th German edition, 1958, by William
F. Arndt and F. Wilbur Gingrich. 2d English edition revised and augmented by F. Wilbur
Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.
Ea Eadie, John. A Commentary on the Greek Text of the Epistle of Paul to the Colossians.
Edited by W. Young. 1884. Reprint. Grand Rapids, Mich.: Baker, 1979.
EG Harris, Murray J. Colossians & Philemon. Exegetical Guide to the Greek New
Testament. Grand Rapids, Mich.: Eerdmans, 1991.
EGT Peake, A. S. “The Epistle to the Colossians”. In vol. 3 of The Expositor’s Greek
Testament. Edited by W. Robertson Nicoll. Grand Rapids, Mich.: Eerdmans, 1951.
Herm Lohse, Eduard. Colossians and Philemon: A Commentary on the Epistles to the
Colossians and to Philemon. Translated from the first German edition, 1968, by William R.
Poehlmann and Robert J. Karris and edited by Helmut Koester. Philadelphia: Fortress Press,
1971.
ICC Abbott, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians
and to the Colossians. The International Critical Commentary. 1897. Reprint. Edinburgh: T.
& T. Clark, 1968.
Lg Braune, Karl. “The Epistle of Paul to the Colossians.” In vol. 11 of Lange’s
Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical. Translated from the
German with additions by M. B. Riddle. 1960. Reprint. Grand Rapids, Mich.: Zondervan,
1969.
LN Louw, Johannes P., and Eugene A. Nida. Greek-English Lexicon of the New Testament
based on Semantic Domains. 2 vols. New York: United Bible Societies, 1988.
Lns Lenski, R. C. H. The Interpretation of St. Paul’s Epistles to the Colossians, to the
Thessalonians, to Timothy, to Titus and to Philemon. 1937. Reprint. Columbus, Ohio:
Wartburg Press, 1946.
Lt Lightfoot, J. B. Saint Paul’s Epistles to the Colossians and to Philemon. 1879. Reprint.
Grand Rapids, Mich.: Zondervan, 1973.
Mou Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon:
An Introduction and Commentary. Cambridge Greek Testament Commentary. 1957. Reprint.
Cambridge: Cambridge University Press, 1958.
Mrt Martin, Ralph P. Colossians: The Church’s Lord and the Christian’s Liberty—An
Expository Commentary with a Present-Day Application. Grand Rapids, Mich.: Zondervan,
1972.
3

My Meyer, Heinrich August Wilhelm. Critical and Exegetical Handbook to the Epistles to
the Philippians and Colossians, and to Philemon. Meyer’s Commentary on the New
Testament. Translated from the 4th German edition by J. C. Moore and the translation revised
and edited by William P. Dickson. With a preface and supplementary notes to the American
edition by Timothy Dwight. New York: Funk & Wagnalls, 1889.
NIC Bruce, F. F. The Epistles to the Colossians, to Philemon., and to the Ephesians. The
New International Commentary on the New Testament. 1957. Reprint. Grand Rapids:
Eerdmans, 1984.
NTC Hendriksen, William. Exposition of Colossians and Philemon. New Testament
Commentary. Grand Rapids, Mich.: Baker, 1964.
SSA Callow, John. A Semantic Structure Analysis of Colossians. Edited by Michael F.
Kopesec. Dallas, Texas: Summer Institute of Linguistics, 1983.
TH Bratcher, Robert G., and Eugene A. Nida. A Translator’s Handbook on Paul’s Letters
to the Colossians and to Philemon. Helps for Translators, Vol. 20. Stuttgart: United Bible
Societies, 1977.
TNTC Wright, N. T. The Epistles of Paul to the Colossians and to Philemon. The Tyndale
New Testament Commentaries, Vol. 12. 1986. Reprint. Grand Rapids, Mich.: Eerdmans,
1989.
WBC O’Brien, Peter T. Colossians, Philemon. Word Biblical Commentary, Vol. 44. Waco,
Texas: Word Books, 1982.
GREEK TEXT AND TRANSLATIONS

CEV The Holy Bible, Contemporary English Version. New York: American Bible Society,
1995.
GNT The Greek New Testament. Edited by B. Aland, K. Aland, J. Karavidopoulos, C.
Martini, and B. Metzger. 4th ed. London, New York: United Bible Societies, 1993.
KJV The Holy Bible, Authorized (or King James) Version, 1611.
NAB The New American Bible. Camden, New Jersey: Thomas Nelson, 1971.
NASB The New American Standard Bible. Nashville, Tenn.: Holman, 1977.
NIV The Holy Bible, New International Version. Grand Rapids, Mich.: Zondervan, 1984.
NJB The New Jerusalem Bible. Garden City, New York: Doubleday, 1985.
NLT The Holy Bible, New Living Translation. Wheaton, Ill.: Tyndale House, 1996.
NRSV The Holy Bible, New Revised Standard Version. New York: Oxford University
Press, 1989.
REB The Revised English Bible. Oxford: Oxford University Press and Cambridge
University Press, 1989.
TEV Good News Bible, Today’s English Version. 2d ed. New York: American Bible
Society, 1992.
TNT The Translator’s New Testament. London: British and Foreign Bible Society, 1973.
GRAMMATICAL TERMS
act. active
fut. future
impera. imperative
indic. indicative
infin. infinitive
mid. middle
opt. optative
pass. passive
perf. perfect
4

pres. present
subj. subjunctive

EXEGESIS OF COLOSSIANS
DISCOURSE UNIT: 1:1–2:23 [NTC]. The topic is Jesus, the all-sufficient Savior, in whom
Christians put their faith.
DISCOURSE UNIT: 1:1–14 [EG; NAB, NJB]. The topic is introduction [EG; NAB, NJB].
DISCOURSE UNIT: 1:1–13 [Lt]. The topic is introduction.
DISCOURSE UNIT: 1:1–12 [NASB]. The topic is gratitude for spiritual progress.
DISCOURSE UNIT: 1:1–2 [EG, Herm, ICC, Lg, Lt, Mrt, NIC, NTC, SSA, TH, TNTC,
WBC; NAB, NIV, NJB, NLT, TEV]. The topic is a greeting [EG, Herm, ICC, Lg, Lt, Mrt,

NTC Hendriksen, William. Exposition of Colossians and Philemon. New Testament Commentary.
Grand Rapids, Mich.: Baker, 1964.
EG Harris, Murray J. Colossians & Philemon. Exegetical Guide to the Greek New Testament. Grand
Rapids, Mich.: Eerdmans, 1991.
Lt Lightfoot, J. B. Saint Paul’s Epistles to the Colossians and to Philemon. 1879. Reprint. Grand Rapids,
Mich.: Zondervan, 1973.
Herm Lohse, Eduard. Colossians and Philemon: A Commentary on the Epistles to the Colossians and
to Philemon. Translated from the first German edition, 1968, by William R. Poehlmann and Robert J.
Karris and edited by Helmut Koester. Philadelphia: Fortress Press, 1971.
ICC Abbott, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the
Colossians. The International Critical Commentary. 1897. Reprint. Edinburgh: T. & T. Clark, 1968.
Lg Braune, Karl. “The Epistle of Paul to the Colossians.” In vol. 11 of Lange’s Commentary on the Holy
Scriptures: Critical, Doctrinal and Homiletical. Translated from the German with additions by M. B.
Riddle. 1960. Reprint. Grand Rapids, Mich.: Zondervan, 1969.
Mrt Martin, Ralph P. Colossians: The Church’s Lord and the Christian’s Liberty—An Expository
Commentary with a Present‐Day Application. Grand Rapids, Mich.: Zondervan, 1972.
NIC Bruce, F. F. The Epistles to the Colossians, to Philemon., and to the Ephesians. The New
International Commentary on the New Testament. 1957. Reprint. Grand Rapids: Eerdmans, 1984.
SSA Callow, John. A Semantic Structure Analysis of Colossians. Edited by Michael F. Kopesec. Dallas,
Texas: Summer Institute of Linguistics, 1983.
5

NIC, NTC, TH, TNTC, WBC; NAB, NLT], introduction, [EG, Herm, Lt, Mrt, NTC, SSA,
TNTC, WBC], naming of the recipients of the letter [Lg; NJB] and of the author [ICC, SSA].
1:1 Paul an-apostlea of-Christ Jesus throughb (the) willc of-God
LEXICON—a. ἀπόστολος (LN 53.74) (BAGD 3. p. 99): ‘apostle’ [BAGD, Herm, LN, Lns, NIC,
NTC, SSA, WBC; all versions], ‘special messenger’ [LN]. An apostle is a person who has
been commissioned to act with the authority of the one by whom he was sent [TH, TNTC], an
ambassador [Herm, Lns], an official representative and spokesman [NTC], a special
messenger [LN, Mrt].
b. διά with genitive object (LN 89.76) (BAGD A.III.1.d. p. 180): ‘through’ [BAGD, Herm, LN,
Lns, NIC, NTC], ‘by’ [LN, WBC; all versions], ‘by means of’ [BAGD, LN]. The phrase διὰ
θελήματος θεοῦ ‘through the will of God’ is translated ‘because God chose me’ [SSA],
‘chosen by God’ [CEV, NLT].
c. θέλημα (LN 30.59) (BAGD 2.b. p. 354): ‘will’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except CEV, NLT], ‘intent, purpose, plan’ [LN]. This noun is also translated as a
verb: ‘to choose’ [SSA; CEV, NLT]. It includes both decision and the action corresponding to
the decision [SSA].
QUESTION—How are the nouns related in the genitive construction ἀπόστολος Χριστοῦ
Ἰησοῦ ‘apostle of Christ Jesus’?

TH Bratcher, Robert G., and Eugene A. Nida. A Translator’s Handbook on Paul’s Letters to the
Colossians and to Philemon. Helps for Translators, Vol. 20. Stuttgart: United Bible Societies, 1977.
TNTC Wright, N. T. The Epistles of Paul to the Colossians and to Philemon. The Tyndale New
Testament Commentaries, Vol. 12. 1986. Reprint. Grand Rapids, Mich.: Eerdmans, 1989.
WBC O’Brien, Peter T. Colossians, Philemon. Word Biblical Commentary, Vol. 44. Waco, Texas: Word
Books, 1982.
TEV Good News Bible, Today’s English Version. 2d ed. New York: American Bible Society, 1992.
BAGD Bauer, Walter. A Greek‐English Lexicon of the New Testament and Other Early Christian
Literature. Translated and adapted from the 5th German edition, 1958, by William F. Arndt and F.
Wilbur Gingrich. 2d English edition revised and augmented by F. Wilbur Gingrich and Frederick W.
Danker. Chicago: University of Chicago Press, 1979.
Lns Lenski, R. C. H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to
Timothy, to Titus and to Philemon. 1937. Reprint. Columbus, Ohio: Wartburg Press, 1946.
CEV The Holy Bible, Contemporary English Version. New York: American Bible Society, 1995.
6

The apostle was sent/commissioned by Christ Jesus [Ea, EG, Lns, NTC, SSA, TH]. He
received his authority from Christ [NTC, SSA], represented Christ [SSA], and belonged to
Christ [EG, WBC].
QUESTION—What relationship is indicated by διά ‘through’?
It indicates the means by which Paul was chosen to be an apostle [Ea, EG, Herm, Lns, Mou,
Mrt, NTC, TNTC, WBC]. It was God’s will which made Paul an apostle [Herm, WBC]. God
wanted it, or planned it; he made Paul an apostle [TH]. It simply means that God chose Paul
to be an apostle [SSA; CEV, NLT].
and Timothy the brothera
LEXICON—a. ἀδελφός (LN 11.23) (BAGD 2. p. 16): ‘brother’ [BAGD, Herm, Lns, NIC, NTC,
SSA; all versions except REB], ‘fellow believer, (Christian) brother’ [LN], ‘colleague’
[REB], ‘co-worker’ [WBC].
QUESTION—Why is Timothy mentioned?
1. He sent greetings along with Paul [Mou, NIC, NTC, TH, TNTC]. He was Paul’s helper and
co-worker [Ea, Herm, Lg, Lns, Mrt, NIC, TNTC, WBC], Paul’s companion [EGT]. He was
with Paul [Alf, Mrt, NIC, NTC, WBC]. He was in-agreement/identified with the contents of
the letter [SSA, WBC]. He was known by the Colossians [Lg]. He may have become
acquainted with some of them when he was with Paul in Ephesus on the third missionary
journey [NTC]. He was probably known to them only by name and not personally [EGT,
Lns]. He was not a co-writer [Herm, NTC, SSA, WBC] nor did he write the letter at Paul’s
dictation [Lg].
2. He possibly wrote the letter as Paul dictated it [EG, Mrt].
3. He was the co-writer [Lns, My] and possibly did the actual writing [My].
QUESTION—What is meant by ἀδελφός ‘brother’?
It refers to Christian brotherhood [ICC, Lg, My, SSA]. It means a fellow Christian [EG, Mou,
TH], a member of the same spiritual family [NTC, SSA], a co-worker [Ea, EG, WBC]. It
speaks of Timothy’s relationship as a Christian brother to both Paul and the Colossians
[Herm].
1:2 to-the saints/holya and faithful/believingb brothers inc Christ in Colosse,

Ea Eadie, John. A Commentary on the Greek Text of the Epistle of Paul to the Colossians. Edited by W.
Young. 1884. Reprint. Grand Rapids, Mich.: Baker, 1979.
Mou Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon: An
Introduction and Commentary. Cambridge Greek Testament Commentary. 1957. Reprint. Cambridge:
Cambridge University Press, 1958.
REB The Revised English Bible. Oxford: Oxford University Press and Cambridge University Press, 1989.
EGT Peake, A. S. “The Epistle to the Colossians”. In vol. 3 of The Expositor’s Greek Testament. Edited
by W. Robertson Nicoll. Grand Rapids, Mich.: Eerdmans, 1951.
Alf Alford, Henry. “The Epistle to the Colossians.” In vol. 3 of The Greek Testament. 1874. Revised by
Everett F. Harrison. Chicago: Moody Press, 1958.
My Meyer, Heinrich August Wilhelm. Critical and Exegetical Handbook to the Epistles to the
Philippians and Colossians, and to Philemon. Meyer’s Commentary on the New Testament.
Translated from the 4th German edition by J. C. Moore and the translation revised and edited by
William P. Dickson. With a preface and supplementary notes to the American edition by Timothy
Dwight. New York: Funk & Wagnalls, 1889.
7

LEXICON—a. ἅγιος (LN 11.27): ‘holy’ [NIV]. The plural form τοῖς ἁγίοις is translated as a noun:
‘saints’ [Herm, Lns, NIC, NTC, WBC; KJV, NASB, NRSV], ‘God’s people’ [LN, SSA;
CEV, TEV, TNT], ‘holy ones’ [NAB], ‘God’s holy people’ [NJB, NLT]. See this word at 1:4,
12, 26 and 3:12, and as an adjective at 1:22.
b. πιστός (LN 31.86; 31.87) (BAGD 2. p. 665): ‘faithful’ [BAGD, Herm, LN (31.87), NIC,
SSA, WBC; all versions except REB], ‘trustworthy, dependable, reliable’ [LN (31.87)], ‘one
who trusts in’ [LN (31.86)], ‘trusting’ [BAGD, LN (31.86)], ‘believing’ [BAGD, NTC],
‘believer’ [Lns], ‘full of faith’ [BAGD]. The phrase πιστοῖς ἀδελφοῖς ‘faithful brothers’ is
translated ‘fellow-believers’ [REB], ‘faithful followers’ [CEV], ‘faithful brothers and sisters’
[NLT].
c. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; all versions
except CEV, TEV], ‘in union with’ [LN; TEV], ‘one with, joined closely to’ (LN), ‘united to’
[SSA], ‘of’ [CEV].
QUESTION—What is meant by ἁγίοις ‘saints/holy’?
1. It is a noun meaning ‘saints’ [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, My, NIC, NTC, SSA,
WBC; all versions except NIV]: to the saints and faithful/believing brothers. They are God’s
holy people [EGT, Herm, NIC, WBC; NJB, NLT], set apart for him [EGT, NIC, NTC, SSA,
TNTC, WBC], chosen by him [Herm, LN, NIC, SSA, TH, WBC] to be his own people
[Herm, LN, SSA, TH, WBC; REB, TEV, TNT], consecrated/dedicated to him [Lt, TH]. The
term does not refer to a state of advanced holiness [LN, TNTC]. They are saints because of
their relationship to God through Jesus [TNTC, WBC] and are to live godly lives [WBC]. The
conjunction καί ‘and’ indicates that the nouns it connects refer to the same people [Alf, Ea,
EG, Herm, Lg, Lns, Lt, My, NTC, TNTC, WBC; NAB, NJB, REB, TEV, TNT]. The second
term describes or specifies the first [Alf, Ea, EG, Herm, Lg, Lt, My, NTC, TNTC, WBC;
TEV]: to the saints, who are faithful brothers.
2. It is an adjective modifying ‘brothers’ [Mou, TH; NIV]: to the holy and faithful/believing
brothers. They are God’s own people, dedicated to him, committed and loyal to him [Mou].
QUESTION—What is meant by πιστοῖς ‘faithful/believing’?
1. It is an adjective meaning ‘faithful’ (i.e., being trustworthy and loyal) [EG, Lt, NIC, TH; all
versions except REB]: to the faithful brothers. They are steadfast [ICC, Lt, SSA, TNTC] and
firmly committed [TNTC]. They are faithful to God [EG, TH], they are faithful to the truth
they had been taught [SSA].
2. It is an adjective meaning ‘believing’ [Ea, EGT, Herm, My, NTC, WBC; REB]: to the
believing brothers. They believe in Christ [Ea, Lns, WBC].
3. It is a substantive meaning ‘believers’ [Lns]: to the saints and believers, brothers in Christ.
QUESTION—What is meant by ἀδελφοῖς ‘brothers’?
It describes the relation of the believers to each other [BAGD, Lg, Lns, WBC] and speaks of
the church as a family [Ea, Herm, Lns, TNTC], a brotherhood [Lt]. It means those who
believe in Christ [SSA, TH]. See also the question regarding the meaning of ἀδελφός
‘brother’ at 1:1.
QUESTION—What relationship is indicated by ἐν ‘in’?
1. It indicates union with Christ and incorporation in his body [Ea, EG, Mou, SSA, TH]: who
are in the body of Christ because of your union with him. It indicates a fellowship of people
who are devoted to Jesus [TH].

NRSV The Holy Bible, New Revised Standard Version. New York: Oxford University Press, 1989.
8

2. It indicates incorporation in the body of Christ [Herm, TNTC, WBC]: who are in the body of
Christ. It indicates where they have found their true identity and that they are located in God’s
purposes, being a member of His true people [TNTC]. In Christ they have been incorporated
into a fellowship of believers [WBC].
3. It indicates union with Christ [Lns, NTC; TEV], communion with him [Lns], a close
personal relation with him [LN]: who are in union with Christ.
QUESTION—What does ἐν Χριστῷ ‘in Christ’ modify?
1. It modifies ‘brothers’ [Ea, ICC, Lns, My, NTC; NAB, NIV, NJB, REB, TEV, TNT]: to the
brothers in Christ.
2. It is a further description of the recipients of the letter [SSA]: to you who are saints and
faithful brothers and who are in Christ.
gracea to-you and peaceb fromc God our Father.
TEXT—Some manuscripts include καὶ κυρίου Ἰησοῦ Χριστοῦ ‘and the Lord Jesus Christ’ at the
end of this clause, some include καὶ Ἰηηοῦ Χριστοῦ τοῦ κυρίου ἡμῶν ‘and Jesus Christ our
Lord’, and others include καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν ‘and Christ Jesus our Lord’.
These additions are omitted by GNT with an A rating, indicating that the text is certain. The
reading ‘and the Lord Jesus Christ’ is included only by KJV.
LEXICON—a. χάρις (LN 88.66) (BAGD 2.c. p. 877): ‘grace’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV], ‘favor’ [BAGD], ‘kindness, graciousness’ [LN]. This noun
is also translated as a verb phrase: ‘to be kind’ [CEV], ‘to act graciously’ [SSA].
b. εἰρήνη (LN 22.42; 25.248) (BAGD 2. p. 227): ‘peace’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions], ‘tranquility’ [LN (22.42)], ‘freedom from worry’ [LN (25.248)],
‘welfare, health’ [BAGD].
c. ἀπό with genitive object (LN 90.7) (BAGD V.4. p. 88): ‘from’ [BAGD, Herm, LN, Lns,
NIC, NTC, WBC; KJV, NASB, NIV, NJB, NRSV, REB, TNT], ‘by’ [LN]. The word refers
to the source of the grace and peace [EG, Herm, LN, NTC, SSA, WBC; NAB, TEV]. The
entire clause is translated ‘may God our Father give you grace and peace’ [NAB, NLT, TEV],
‘I pray that God our Father will be kind to you and will bless you with peace’ [CEV], ‘we
pray that God our Father will act graciously towards you and … will cause you to have peace’
[SSA].
QUESTION—What is meant by χάρις ‘grace’?
It was a greeting [EG, EGT, NIC, NTC, TH, TNTC, WBC], adapted by the Christians from
the traditional Greek greeting [EG, NIC, NTC]. It is similar to the common greeting used in
letters, but with a much deeper meaning [Mrt, NIC, NTC, WBC]. It is God’s good will toward
people, given without conditions [NIC]. It is undeserved favor [Mrt, NTC, TH, WBC], love
which forgives sins [Mrt], the free gift of salvation [NIC, NTC, WBC] and of Christian life
and growth [TNTC]. In a salutation it probably refers to God blessing them or being kind to
them, showing them His love or causing good to come to them [TH].
QUESTION—What is meant by εἰρήνη ‘peace’?
It was a greeting [EG, EGT, NIC, NTC, TH, TNTC, WBC], adapted by the Christians from
the traditional Jewish greeting [EG, NIC, NTC]. It is the result of grace [Mrt, NIC, NTC
SSA]. It is a state in which one is at peace with God and with one another [NIC]. It is
reconciliation to God and spiritual wholeness [NTC], the salvation of the whole person,
including both body and soul [Mrt], peace in mind and heart, and all the blessings belonging
to God’s people [TNTC]. It means to have the good life [TH]. It is a prayer that they more
fully understand the nature of the peace God has established with them [WBC].

GNT The Greek New Testament. Edited by B. Aland, K. Aland, J. Karavidopoulos, C. Martini, and B.
Metzger. 4th ed. London, New York: United Bible Societies, 1993.
9

DISCOURSE UNIT: 1:3–2:23 [Lg, TH]. The topic is doctrine [TH], the basis of Christian
fellowship and warning against departing from the truth [Lg].
DISCOURSE UNIT: 1:3–2:7 [NIC]. The topic is Christ, his person and work.
DISCOURSE UNIT: 1:3–14 [NTC; NIV, NJB, NLT, TEV]. The topic is thanksgiving to
God and prayer [NTC; NIV, NJB, NLT], a prayer of thanksgiving [TEV].
DISCOURSE UNIT: 1:3–12 [SSA]. The topic is thanksgiving for the Colossians’ faith and
love, and prayer for an increase in their knowledge of what God wants them to do so that they
will live as Christians should.
DISCOURSE UNIT: 1:3–8 [EG, GNT, Herm, ICC, Lg, Lt, Mrt, NIC, NTC, SSA, TH,
TNTC, WBC; CEV, NAB]. The topic is Paul’s thanksgiving for the Colossians [EG, GNT,
Herm, Mrt, NTC, TH, TNTC; CEV, NAB], for their faith [ICC, Lg, NIC, SSA, WBC] and
love [ICC, Lg, SSA, WBC], for their Christian growth [Lt], for hope and the gospel [WBC].
1:3 We-give-thanks to-God (the) Father of-our Lorda Jesus Christ, always forb you
praying,
TEXT—Some manuscripts include καί ‘and’ after θεῷ ‘God’. It is omitted by GNT with a C
rating, indicating difficulty in deciding whether or not to include it in the text. It is included
only by KJV.
LEXICON—a. κύριος (LN 12.9) (BAGD 2.c.γ. p. 460): ‘Lord’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions], ‘Ruler, One who commands’ [LN]. It indicates that Jesus is more
than human [BAGD] and refers to His divine authority [LN].
b. περί with genitive object (LN 90.24) (BAGD 1.f. p. 644): ‘for’ [Herm, NIC, NTC, SSA,
WBC; all versions], ‘concerning’ [LN, Lns]. It refers to the person in whose interest the
prayer is made [BAGD].
QUESTION—To whom does the first person plural subject in the main verb εὐχαριστοῦμεν
‘we give thanks’ refer?
1. It refers to Paul and Timothy [Alf, Ea, Lg, Lns, My, NIC, NTC, SSA, TH, WBC] and to
others of Paul’s colleagues [TH, WBC] and to the church where Paul was at the time of
writing [Lg]. The reference to Paul and Timothy continues throughout this paragraph and the
following one [SSA]. It continues throughout the entire epistle, wherever first person plural
occurs [Alf, Ea, My].
2. It refers to Paul alone [EGT, Herm]. This is true throughout the entire epistle when the first
person plural is used [Herm].
QUESTION—How are πάντοτε ‘always’ and περί ὑμῶν ‘for you’ connected to the verbs in
this sentence?
1. Both modify the main verb ‘we give thanks’ [Lns, Lt, Mou; NJB]: we always thank God for
you whenever we pray.
2. ‘Always’ modifies the main verb and ‘for you’ modifies the participle ‘praying’ [EG, EGT,
Herm, Lg, My, NTC, SSA, WBC; NAB, NIV, NRSV, TEV, TNT]: we always thank God
whenever we pray for you.
3. Both modify the participle [Alf, NIC; CEV, KJV, NASB, NLT]: we always pray for you and
thank God.
QUESTION—What does Paul thank God for?
He thanks God for the Colossians [Ea, EG, Lns, Lt, Mou, TH, WBC; NJB, REB]: we thank
God for you. He thanks God for the good things he has heard about them [Alf, Ea, EGT, NIC,
TNTC], for their faith and love and hope [Ea, Lt, TNTC] enumerated in the following two
verses [TNTC], for their Christian virtues [EGT, My], for the progress in their Christian lives
and their holiness [Ea], for what God has done in their lives [Mrt, WBC], and for all that God
has given them [Herm].
1:4 having-heard (about) your faitha inb Christ Jesus and the lovec which you-haved to
all the saintse
10

LEXICON—a. πίστις (LN 31.85) (BAGD 2.b.β. p. 663): ‘faith’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except NLT], ‘trust’ [LN]. This noun is also translated as a verb: ‘to trust’
[NLT], ‘to believe’ [SSA]. It includes trust, commitment, and belief in the truth related in the
gospel [TNTC].
b. ἐν with dative object (LN 89.5): ‘in’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions
except TNT], ‘with regard to’ [LN]. The phrase ἐν Χριστοῦ Ἰησοῦ ‘in Christ Jesus’ is
translated ‘Christian’ [TNT].
c. ἀγάπη (LN 25.43) (BAGD I.1.b.β. p. 5): ‘love’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except NLT], ‘loving concern’ [LN]. This noun is also translated as a verb: ‘to
love’ [SSA; NLT]. It is a demonstration of love [EG, Herm, Lns, Mou, Mrt, WBC; NJB]. It
comes from an appreciation and high regard for the one loved [LN], and is the outworking of
being concerned about others and caring about them [Mrt, WBC]. It is not limited to those to
whom we are naturally drawn or those for whom we have a natural affection [TNTC].
d. pres. act. ind. of ἔχω (LN 90.65): ‘to have’ [Herm, LN, Lns, NIC; KJV, NASB, NIV,
NRSV], ‘to bear’ [NAB, REB], ‘to show’ [WBC; NJB] ‘to cherish’ [NTC], not explicit [SSA;
NLT]. This verb is also translated as a possessive pronoun: ‘your’ [CEV, TEV, TNT].
e. ἅγιος: ‘saints’. See this word at 1:2.
QUESTION—What relationship is indicated by the use of the participle ἀκούσαντες ‘having
heard’?
1. It indicates the reason he thanks God [Alf, Ea, EG, EGT, Herm, ICC, Lg, Mou, Mrt, NIC,
NTC, SSA, TH, WBC; NAB, NIV, NLT, NRSV, REB, TEV, TNT]: we thank God because of
what we have heard about your faith and the love you have.
2. It indicates the time of thanking God [Lg, Lns, My; NJB]: we have been thanking God ever
since we heard about your faith and your love. This implies that the reason for thanking God
is their faith and love [Lg, My].
QUESTION—What relationship is indicated by ἐν Χριστοῦ Ἰησοῦ ‘in Christ Jesus’?
1. It indicates the object of their faith [Alf, Ea, ICC, Lg, Mrt, My, NTC, SSA; NLT]: you
believe in Christ Jesus. It is continuing trust and surrender of themselves to Christ [NTC].
2. It indicates the kind of faith they have and how that faith operates [EG, Herm, NIC, WBC;
TNT]: the faith you have because you are in Christ Jesus and how you live because of it. It
includes obedience to Christ [Herm, WBC]. They have the kind of faith exercised by those
who are incorporated in Christ [NIC].
1:5 because-ofa the hopeb laid-upc for-you in heaven,
LEXICON—a. διά with accusative object (LN 89.26): ‘because of’ [LN, Lns; CEV, NASB, NJB,
NRSV], ‘by reason of’ [LN, NTC], ‘on account of’ [LN, NIC], ‘for the sake of’ [Herm], ‘for’
[KJV]. It is translated ‘that/both spring from’ [WBC; NIV, REB], ‘so your faith and love are
based on’ [TEV], ‘the source of both is’ [TNT], ‘moved as you are by’ [NAB], ‘you do this
because’ [SSA; NLT].
b. ἐλπίς (LN 25.61) (BAGD 4. p. 253): ‘hope’ [BAGD, Herm, LN, Lns, NTC, WBC; all
versions except CEV, NLT, TEV], ‘what is hoped for’ [BAGD, LN; CEV, TEV]. This noun is
also translated as a verb phrase: ‘to look forward to the joys’ [NLT], ‘to confidently expect (to
receive)’ [SSA]. See this word at 1:27.
c. pres. mid. participle of ἀπόκειμαι (LN 13.73; 85.53) (BAGD 2. p. 92): ‘to be laid up’
[BAGD, NTC; KJV, NASB, NRSV], ‘to be laid away’ [Lns], ‘to be stored up’ [BAGD; NIV,

pres. present
act. active
mid. middle
11

NJB, REB], ‘to be stored’ [LN (85.53)], ‘to be held in store’ [NAB], ‘to be reserved’ [SSA],
‘to be put away’ [BAGD], ‘to be put away in a place (for safekeeping)’ [LN (85.53)], ‘to be
kept safe’ [CEV, TEV], ‘to lie prepared’ [Herm, WBC], ‘to be fulfilled’ [TNT], ‘to exist’
[LN], not explicit [NLT].
QUESTION—What relationship is indicated by διά ‘because of’?
1. It indicates the reason for their faith and love [EG, Herm, Lt, Mou, NIC, NTC, SSA, TH,
TNTC, WBC; NIV, NLT, REB, TEV, TNT]: you have faith and you love all the saints
because of the hope you have. Hope strengthens and intensifies faith and love [EG, NTC].
Knowing what God has in store for us in the future motivates us to be steadfast in faith and to
practice sacrificial love [Mou, TNTC]. It is what enables us to do this [Herm]. It produces
stronger faith and deeper love [EG].
2. It indicates the reason for their love [Alf, EGT, Lg, Lns, My]: you love all the saints because
of the hope you have. The common hope we have with all the saints inspires us to love them
[Lns].
3. It indicates, along with their faith and love, the reason for Paul’s thanksgiving [Ea, ICC;
KJV]: we thank God for your faith and love, and for the hope which is laid up for you.
Thinking of the hope laid up for them was what brought the feeling of thankfulness to Paul for
their faith and love [ICC]. That hope is the end result of their faith and love [Ea].
QUESTION—What is meant by τὴν ἐλπίδα ‘the hope’?
It is what is hoped for [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, My, NTC, SSA, TH,
TNTC, WBC; TEV], our eternal inheritance [EG, EGT, Lns, NTC], our heavenly reward
[EGT, Lg, TH], salvation in its future sense [My, NIC], the treasure in heaven mentioned in
the gospels [EGT, Lt], eternal life [EG], heaven [TNTC], the content of the gospel [Herm,
WBC], and even Jesus himself [NIC]. It indicates something sure and real [LN, My], a
confident expectation of what is hoped for [Herm, Mrt, SSA, TH], so sure that it creates the
emotion of hope in a Christian’s heart [Ea], and not merely a longing without sure basis [Mrt,
My, TH]. It includes waiting with patience for something good to happen [TH]. Also see this
question at 1:23.
QUESTION—What relationship is indicated by the use of the participle ἀποκειμένην ‘laid up’?
It modifies ‘the hope’ [Alf, Ea, EG, Herm, ICC, Lg, Lns, My, SSA, TH, TNTC, WBC; KJV,
NIV, NJB, TNT] and has the same function as a relative clause [EG]: the object of the hope
which is laid up.
QUESTION—Who is the implied actor of ἀποκειμένην ‘laid up’?
The implied actor is God [Ea, SSA, TH]: which is laid up for you by God.
which you-heard-about-beforea inb the wordc of-the truthd of-the gospele
LEXICON—a. aor. act. indic. of προακούω (LN 24.65) (BAGD p. 702): ‘to hear about before’
[BAGD, Herm, LN, WBC], ‘to previously hear of’ [NTC, SSA; NASB], ‘to hear before’ [LN;
KJV], ‘to hear of before’ [NRSV], ‘to hear beforehand’ [BAGD], ‘to hear of in advance’
[Lns], ‘to already hear about’ [NIV], ‘to already have heard of’ [NIC], ‘to first hear about’
[CEV], ‘to first hear’ [NLT], ‘to hear of’, where the meaning of ‘before’ is carried only by the
past tense [NAB]. Together with the relative pronoun ἥν ‘which’, it is translated ‘news of this
hope reached you not long ago’ [NJB]. The entire clause, together with the clause of the
following verse τοῦ παρόντος εἰς ὑμᾶς ‘coming to you’, is translated ‘of which you
learned/heard when the message of the true gospel (first) came to you’ [REB, TNT], ‘when
the true message, the Good News, first came to you, you heard about the hope it offers’
[TEV], ‘you heard about this hope before when the word of truth, the gospel, first came to
you’ [WBC].

indic. indicative
12

b. ἐν with dative object (LN 89.76): ‘in’ [Herm, Lns, NIC, NTC; KJV, NASB, NIV, NRSV],
‘through’ [LN; NAB, NJB], ‘by means of, by’ [LN], ‘when (you believed)’ [CEV]. The
preposition is omitted by making ‘word’ the object of ‘to hear’ [SSA; NLT]. See also the
translations of the entire clause under a.
c. λόγος (LN 33.98) (BAGD 1.b.β. p. 478): ‘word’ [BAGD, Herm, LN, Lns, WBC; KJV,
NASB, NIV, NJB, NRSV], ‘message’ [LN, NIC, NTC, SSA; CEV, NAB, REB, TEV, TNT],
not explicit [NLT]. It means oral teaching [Ea] or preaching [Lg].
d. ἀλήθεια (LN 72.2) (BAGD 2.b. p. 36): ‘truth’ [BAGD, Herm, LN, Lns, NTC, WBC; KJV,
NAB, NASB, NIV, NJB, NLT, NRSV]. This noun is also translated as an adjective: ‘true’
[NIC, SSA; CEV, REB, TEV, TNT].
e. εὐαγγέλιον (LN 33.217) (BAGD 1.b. p. 318): ‘gospel’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions except TEV], ‘good news’ [BAGD, LN; CEV, NLT, TEV]. In the
New Testament it refers only to God’s good news [BAGD], to the gospel about Jesus [LN].
QUESTION—What time is referred to by προηκούσατε ‘you heard before’?
1. They heard it when they first heard the gospel [Ea, EG, EGT, Herm, Lt, Mrt, NIC, TH; REB,
TEV]. This hope was always preached as part of the gospel [Ea, NIC]. This may imply a
contrast with the false teaching, which they had only recently heard [EGT].
2. They heard it before the coming of the false teachers [ICC, Lt, Mou].
3. They have heard it before the hope is realized [Lg, Lns, My].
4. They heard it in the past, before now [Alf, SSA]. This general statement includes before they
received the letter and before the coming of the false teachers [SSA]. It does not indicate any
specific event which their hearing preceded [Alf].
1. It indicates the means by which they heard [Lg, My; NAB, NJB]: the hope which you heard
about through the word.
2. It indicates the time at which they heard [SSA; REB, TEV, TNT]: the hope you heard about
when the true word came to you. This means that the word they heard gave them information
about the hope [SSA].
3. It indicates that the hope is an important part of the gospel [Alf, Herm, Mrt, NIC, TH; TEV]:
the hope, which is contained in the message of the gospel.
QUESTION—What relationship is indicated by the genitive constructions τῳ λόγῳ τῆς
ἀληθείας τοῦ εὐαγγελίου ‘the word of the truth of the gospel’?
1. ‘Gospel’ is a restatement of ‘the word of truth’ [EG, EGT, ICC, NIC, NTC, WBC; CEV,
NAB, NASB, NIV, NJB, NRSV, TEV]: the word of truth, i.e., the gospel.
1.1 ‘Truth’ is an attribute of ‘word’ [EG, ICC, NIC; CEV, TEV]: the true word, i.e., the gospel
1.2 ‘Truth’ is the contents of the ‘word’ [EGT]: the word which contains the truth, i.e., the
gospel.
2. ‘Gospel’ is the source of the ‘the truth’ [Alf, Ea, Herm, Lg, My; NLT]: the word about the
truth found in the gospel.
3. ‘Gospel’ is described as being true [Mou; REB, TNT]: the word about the true gospel.
1:6 the (one) cominga tob you,
LEXICON—a. pres. act. participle of πάρειμι (LN 15.86) (BAGD 1.b. p. 624): ‘to come’ [BAGD,
LN, NIC, WBC; all versions except CEV, TEV, TNT], ‘to be present’ [BAGD, Herm, Lns],
‘to arrive, to come to be present’ [LN], ‘to make its entrance felt’ [NTC], ‘to be proclaimed’
[SSA], ‘to spread’ [CEV], not explicit [TEV, TNT]. The participle is translated in the
indicative mood [all versions in which it is explicit]. The present tense is translated by the
perfect [NAB, NASB, NIV, NRSV], or by the past [NJB, NLT, REB].
b. εἰς with accusative object (LN 83.9; 84.16): ‘to’ [LN (84.16), NIC, SSA, WBC; all versions
except CEV, KJV], ‘unto’ [KJV], ‘among’ [Herm, LN (83.9), NTC; CEV], ‘for’ [Lns].
QUESTION—What relationship is indicated by the use of the participle παρόντος ‘coming’?
13

It has the same function as a relative clause [Alf, Ea, EG, EGT, Herm, Lg, Lt, Mrt, NIC,
NTC; KJV, NAB, NASB, NIV, NJB, NRSV]: the gospel, which has come to you. It is the
first of several statements regarding the gospel [SSA].
asa alsob inc all the world it-is bearing-fruitd and growing,e
TEXT—Some manuscripts include καί ‘and’ before ‘it is bearing’. GNT does not mention this
addition. It is included only by KJV.
TEXT—The words καὶ αὐξανόμενον ‘and growing’ do not occur in some manuscripts. GNT
does not mention this omission. It is omitted only by KJV.
LEXICON—a. καθώς (LN 64.14): ‘as’ [NIC, NTC, WBC; KJV, NAB], ‘just as’ [Herm, LN, SSA;
NASB, NRSV], ‘even as’ [Lns], ‘in the same way as’ [NJB], ‘in comparison to’ [LN], not
explicit [CEV, NIV, TEV]. The phrase καθὼς καί ‘as also’ is translated ‘this same Good
News’ [NLT], ‘that same gospel’ [REB], ‘that gospel’ [TNT].
b. καί (LN 89.93): ‘also’ [LN, Lns; NASB], ‘even’ [LN], ‘indeed’ [NIC, NTC], not explicit
[Herm, SSA, WBC; CEV, KJV, NAB, NIV, NJB, NRSV, TEV].
c. ἐν with dative object (LN 83.13): ‘in’ [Herm, LN, Lns, NIC, NTC, SSA; KJV, NAB, NASB,
NRSV], ‘over’ [WBC; CEV, NIV, NLT, REB, TNT]. Together with παντί ‘all’ it is translated
‘throughout’ [NJB, TEV].
d. pres. mid. participle of καρποφορέω (LN 13.86; 23.199) (BAGD 2. p. 405): ‘to bear fruit’
[BAGD, Herm, LN (23.199), NIC, NTC; NAB, NASB, NIV, NJB, NRSV, REB, TNT], ‘to
fruit-bear’ [Lns], ‘to produce fruit’ [LN (23.199), WBC], ‘to bring forth fruit’ [KJV], ‘to bring
blessings’ [TEV], ‘to produce results, to cause results’ [LN (13.86)]. This is treated as a dead
metaphor: ‘to cause people to do what is good’ [SSA], ‘to change lives’ [NLT]. The phrase
ἐστὶν καρποφορούμενον καὶ αὐξανόμενον ‘is bearing fruit and growing’ is translated ‘is
spreading with great success’ [CEV].
e. pres. pass. participle of αὐξάνω (LN 23.188; 59.62) (BAGD 2. p. 121): ‘to grow’ [BAGD,
Herm, LN, Lns, NTC; NAB, NIV, NJB, NRSV], ‘to increase’ [BAGD, LN (59.62), NIC,
WBC; NASB, TNT], ‘to make new growth’ [REB], ‘to spread’ [LN (59.62); TEV], ‘to
extend’ [LN (59.62)], ‘to go out’ [NLT], not included because of textual difference [KJV].
This is treated as a dead metaphor: ‘to be believed by more and more people’ [SSA].
QUESTION—What relationship is indicated by καθὼς καί ‘as also’?
1. It indicates that not only was the gospel proclaimed in Colosse, but it was proclaimed in all
places [Ea, EGT, Herm, Lns, SSA, WBC; KJV], with the same effectiveness that it had in
Colosse [EG, Lns, NIC, TH, TNTC, WBC]. Paul goes from the specific to the wider view
[EGT, My]. He enlarges the scope of the participle ‘coming’ to include not only the
Colossians but the whole world, and he enlarges its meaning to include fruitbearing and
growth [Alf; NASB]. He compares the coming of the gospel to Colosse with its fruitbearing
and growth in the world [EG].
2. It indicates that the same gospel which is with the Colossians is also in the whole world
[NTC; NLT, REB, TNT]; thus, it is worthy of their trust and needs no substitute [NTC].
3. It indicates that the gospel is present in all the world, but the change of prepositions indicates
that there is also a contrast, that the gospel has not yet accomplished all its work in the whole
world, as it has in Colosse [Lg].
NOTE: There is a question as to whether Paul is making one or two comparisons in this verse.
None of the commentaries consulted comes out clearly in favor of only one. However, five of
the versions have only one. Four of these include only the comparison with the Colossians
[CEV, NIV, NRSV, TEV]: the gospel has come to you; it is bearing fruit and growing in all
the world, just as it is among you. The other one includes only the comparison with the world

pass. passive
14

[NAB]: the gospel has come to you and is bearing fruit and growing among you, just as it is in
all the world. One commentary includes only the comparison with the Colossians in its
translation, but in the commentary part comes out very clearly in favor of two comparisons
[WBC]: the gospel has come to you, just as it has in all the world, bearing fruit and growing,
just as it is doing among you. The other commentaries which come out clearly in favor of two
comparisons are Alf, Ea, EGT, Herm, ICC, Lt, My, SSA, TNTC. The second comparison,
‘just as it is doing among you’, is an afterthought to express Paul’s appreciation of their
progress [Lt].
QUESTION—What is meant by ἐν παντὶ τῷ κόσμῳ ‘in all the world’?
1. It is a hyperbole, [EG, EGT, Lt, My, SSA], meaning that the gospel had spread extensively
over the world [EG, SSA], especially in the cities of the Roman Empire, from where it would
spread further [EG, Lt, WBC]. It means all the countries of the world they knew [Ea], the
Graeco-Roman world [TH]. It is translated ‘in many different places’ [SSA].
2. It means that the spread of the gospel will not stop with any one nation or country but is a
force which will spread throughout the entire world, which it was already rapidly doing [Lg,
Lns, NIC, NTC]. The phrase speaks of the universality of the gospel [ICC, Lns, TNTC] and is
a practical reference to Jesus’ command to go into all the world [Alf].
QUESTION—What is meant by the gospel καρποφορούμενον ‘bearing fruit’?
1. It refers to the power of the gospel working in believers to change their characters [EGT,
ICC, Lns, Lt, NTC].
2. It refers to the outworking of the gospel in their deeds [BAGD, Ea, NIC, SSA], which includes
a change in their heart [Ea]. The gospel causes people to do good [SSA].
QUESTION—What is meant by the gospel αὐξανόμενον ‘growing’?
1. The gospel is spreading throughout the world and an increasing number of people are
believing it [Ea, EGT, ICC, Lg, Lt, My, NTC, SSA, WBC]. More and more people are
hearing it [TH].
2. ‘Growing’ is still referring to the work the gospel is doing within the individual believer. It
means the growth of the faith and love referred to in 1:4. The two participles ‘bearing fruit’
and ‘growing’ form one concept and are not to be considered as two separate things [Lns].
just-asa alsob amongc you,
LEXICON—a. καθώς (LN 64.14): ‘just as’ [Herm, LN, NIC, SSA; NIV, NLT, TEV, TNT], ‘as’
[KJV, REB], ‘even as’ [Lns; NASB], ‘so’ [NTC, WBC; NRSV], ‘in comparison to’ [LN], not
explicit [NAB]. Together with καί ‘also’ it is translated ‘it has had the same effect’ [NJB], ‘in
that same way’ [CEV].
b. καί (LN 89.93): ‘also’ [LN, Lns, NTC, WBC; KJV, NASB], ‘even’ [LN], not explicit
[Herm, NIC, SSA; all versions except KJV, NASB].
c. ἐν with dative object (LN 83.9): ‘among’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; CEV,
NIV, NJB, NRSV, REB, TEV, TNT], ‘in’ [KJV, NASB]. The phrase ἐν ὑμῖν ‘in you’ is
translated ‘in your midst’ [NAB]. This clause is translated ‘just as it changed yours’ [NLT].
QUESTION—What relationship is indicated by καθὼς καί ‘just as also’?
1. It brings the thought back from the fruitbearing and growing of the gospel in the whole
world to its fruitbearing and growing in Colosse [Alf, Ea, EG, EGT, Lg, Lt, My, NIC, NTC,
SSA, TH; NASB, NIV, NRSV, TNT]. Paul wants to be sure to include the Colossians when
he uses these two participles [Alf, Lt]. The same thing that was happening in other places was
also happening in Colosse [Lns, TNTC; NJB] and thus confirmed what was happening in the
other places [My].
2. It brings the thought back from the worldwide proclamation and effectiveness of the gospel
to the time when it was introduced in Colosse [Herm, WBC]. Colosse was a part of the vast
region where the gospel was present and working, and this confirmed its presence and
working in the other parts of the world [Lg]. The difference in the two interpretations is that
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the first one includes only the fruitbearing and growing, while this second one includes also
the coming of the gospel, or its proclamation.
froma the-day in-which you-heard and understoodb the gracec of-God ind truth;e
LEXICON—a. ἀπό with genitive object (LN 67.131) (BAGD II.2.c. p. 87): ‘from’ [BAGD, Herm,
LN, Lns, NTC; NAB, NRSV, TNT], ‘since’ [BAGD, LN; KJV, NASB, NIV, REB], ‘ever
since’ [NIC, SSA; CEV, NJB, TEV]. It is also translated ‘(and has done) since’ [WBC], ‘that
very first day’ [NLT].
b. aor. act. indic. of ἐπιγινώσκω (LN 32.16) (BAGD 1.a. p. 291): ‘to understand’ [Herm,
WBC; NASB, NIV, NLT], ‘to come to understand’ [LN], ‘to comprehend’ [LN; NAB,
NRSV], ‘to recognize’ [NJB, TNT], ‘to perceive’ [LN], ‘to realize’ [Lns], ‘to learn’ [REB],
‘to know’ [KJV], ‘to know exactly or completely’ [BAGD], ‘to come to know’ [NIC; TEV],
‘to come to acknowledge’ [NTC], ‘to experience’ [SSA]. The phrase ἠκούσατε καὶ ἐπέγνωτε
‘heard and understood’ is translated ‘learned about’ [CEV].
c. χάρις (LN 88.66) (BAGD 3.b. p. 878): ‘grace’ [Herm, LN, Lns, NIC, NTC, WBC; all
versions except NAB], ‘kindness, graciousness’ [LN], ‘gracious intention’ [NAB], ‘wonderful
kindness’ [CEV], ‘great kindness to sinners’ [NLT], ‘practical application of goodwill, a (sign
of) favor, gracious deed or gift’ [BAGD]. This noun is also translated as a verb: ‘to act
graciously’ [SSA]. See this word at 1:2.
d. ἐν with dative object (LN 70.4): ‘in’ [Herm, Lns, NIC, NTC, WBC; KJV, NASB, NIV], not
explicit [CEV, NAB, NLT]. The phrase έν ἀληθείᾳ ‘in truth’ is translated ‘truly’ [SSA;
NRSV], ‘for what it truly is’ [NJB, TNT], ‘what it truly is’ [REB], ‘as it really is’ [TEV],
‘actually, really’ [LN].
e. ἀλήθεια (LN 72.2) (BAGD 3. p. 36): ‘truth’ [Herm, LN, Lns, NIC; CEV, KJV, NASB,
NLT], ‘all its truth’ [WBC; NIV], ‘reality’ [BAGD], ‘its genuine character’ [NTC], not
explicit [NAB].
QUESTION—What is the object of ἠκούσατε ‘heard’?
1. Its object is the gospel [Alf, Ea, EGT, My, NIC, SSA, WBC; KJV, NAB, NASB, NIV,
NRSV]: from the day you heard the gospel and understood the grace of God.
2. Its object is grace [EG, Herm, ICC, Lt, NTC; CEV, NJB, NLT, REB, TEV, TNT]: from the
day you both heard and understood the grace of God.
QUESTION—How are the nouns related in the genitive construction τὴν χάριν τοῦ θεοῦ ‘the
grace of God’?
God is the actor [SSA, TH, WBC]: God acts graciously towards you.
QUESTION—What does the phrase ἐν ἀληθείᾳ ‘in truth’ modify?
1. It modifies the noun ‘grace’ [Herm, Lns, Lt, Mou, NTC; NIV, NJB, REB, TEV, TNT].
1.1 It describes grace [Herm, Lns]: God’s grace, which is true.
1.2 It refers to the genuine character of grace [EG, Lt, Mou, NTC; CEV, NIV, NJB, NLT, REB,
TEV, TNT]: God’s grace as it really is. They came to appreciate God’s grace for what it truly
is [EG]. They learned the truth about God’s grace [CEV, NLT].
2. It modifies the verb ‘understood’ [EGT, My, SSA; NRSV]: you truly understood God’s
grace. They truly experienced God’s grace [SSA].
3. It modifies the verbs ‘heard’ and ‘understood’, but is not to be understood as a simple adverb
[Lg]: the message was proclaimed to you in sincerity and as it really is, and you accepted it
that way.
4. It modifies both the noun ‘grace’ and the verb ‘understood’, but is neither to be understood
as an adverbial modifying of the verb or as an adjectival modifying of the noun [Alf]: true
knowledge of the gospel as it really is.
5. It adds another object to ‘understand’ [NIC]: you understood God’s grace and truth. They
came to know the grace and truth that came through Christ [NIC].
1:7 asa you-learned fromb Epaphras our belovedc fellow-servant,d
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TEXT—Some manuscripts include καί ‘also’ after καθώς ‘as’. GNT does not mention this
LEXICON—a. καθώς (LN 64.14): ‘as’ [Herm, NTC; KJV], ‘just as’ [LN; NASB], ‘even as’ [Lns],
‘this is how’ [NIC], ‘which is just what’ [SSA], not explicit [WBC; all versions except KJV,
NAB, NASB]. The clause καθὼς ἐμάθετε ‘as you learned’ is translated ‘through the
instructions’ [NAB].
b. ἀπό with genitive object (LN 90.7) (BAGD IV.2.b. p. 87): ‘from’ [BAGD, Herm, LN, Lns,
NIC, NTC, SSA, WBC; CEV, NASB, NIV, NJB, NRSV, TEV], ‘of’ [KJV, NAB]. The clause
ἐμάθετε ἀπὸ Ἐπαφρᾶ ‘you learned from Epaphras’ is translated ‘it was Epaphras who taught
you this’ [REB], ‘Epaphras taught you this’ [TNT], ‘Epaphras was the one who brought you
the Good News’ [NLT].
c. ἀγαπητός (LN 25.45) (BAGD 2. p. 6): ‘beloved’ [BAGD, Herm, LN, Lns, NTC; NASB,
NRSV, TNT], ‘dear’ [BAGD, LN, NIC, WBC; KJV, NAB, NIV, REB, TEV], ‘very dear’
[NJB], ‘much loved’ [NLT], ‘object of one’s affection, one who is loved’ [LN], ‘loved’
[SSA], ‘good friend’ [CEV].
d. σύνδουλος (LN 87.81) (BAGD 3. p. 785): ‘fellow servant’ [Herm, NIC, NTC, WBC; KJV,
NIV, NRSV, REB, TEV], ‘fellow slave’ [BAGD, LN, Lns; NAB, TNT], ‘fellow bond-
servant’ [NASB], ‘fellow worker’ [NJB], ‘co-worker’ [NLT]. The phrase συνδούλου ἡμῶν
‘our fellow servant’ is translated ‘he works together with us for Christ’ [CEV], ‘he serves
Christ together with us’ [SSA].
QUESTION—What relationship is indicated by καθώς ‘as’?
1. It explains how they heard the gospel [Herm, TNTC, WBC; CEV, NAB, NIV, NJB, NLT,
NRSV, REB, TEV, TNT]: you heard and understood the gospel in truth. You learned it from
Epaphras.
2. It indicates manner [Alf, EGT, ICC, Lg, My, NIC]: you heard and understood the gospel in
truth, which is the way you learned it from Epaphras. Paul thus confirms and approves
Epaphras’ teaching [Ea, EGT, ICC].
3. It indicates comparison [EG; NASB]: you heard and understood the gospel in truth, just as
you learned it from Epaphras.
4. It indicates amplification [Lns, Lt]: you heard and learned the gospel in truth, that is, as you
were taught it by Epaphras.
5. It indicates equivalence [SSA]: you heard and understood the gospel in truth; it is what you
learned from Epaphras.
QUESTION—What is the implicit object of ἐμάθετε ‘learned’?
1. Its object is the gospel [EG, EGT, Herm, ICC, Lns, NTC, WBC; NLT]: you learned the
gospel.
2. Its object is grace [Lg, SSA, TH; CEV, TEV]: you learned the grace of God.
QUESTION—Who is the implied actor of ἀγαπητοῦ ‘beloved’?
1. The implied actors are Paul and Timothy [Ea, Lns, SSA]: whom Timothy and I love.
2. The implied actors are Paul and his colleagues [Lg, TH]: whom my colleagues and I love.
3. The implied actor is Paul [NIC]: whom I love.
QUESTION—What is meant by συνδούλου ‘fellow servant’?
It means those who work as colleagues [Ea, Lg, NIC, TH], those who belong to the same
master [Ea, Lns, SSA, TH] and who are to do the will of their master at all times [Lns, SSA],
those who teach and preach the gospel [Lns]. The implied master is Christ [Alf, EG, Herm,
ICC, Lg, Lns, Mou, My, SSA, TH, TNTC, WBC; CEV].
QUESTION—To whom does the first person plural pronoun ἡμῶν ‘our’ refer?
1. It refers to Paul [EG, ICC, Mou, TNTC, WBC]: my beloved fellow servant.
2. It refers to Paul and Timothy [Alf, Ea, Lns, NTC, SSA]: Timothy’s and my beloved fellow
servant.
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3. It refers to Paul and his colleagues [Lg, TH]: the beloved fellow servant of my colleagues
and me.
QUESTION—How are the nouns related in the genitive construction συνδούλου ἡμῶν ‘our
fellow servant’?
They were both servants of Christ [BAGD, EG, Herm, Lns, Mou, SSA, TH, TNTC, WBC],
and were involved in the same work [Ea, Herm, Lg, TH, TNTC, WBC]. Epaphras’ close
relationship with Paul and his similar position should generate respect for him [ICC]. It also
indicates that Epaphras’ work was with authority [Herm].
who is a-faithfula ministerb of-Christ on-behalf-ofc you,
TEXT—Instead of ὑμῶν ‘you’, some manuscripts have ἡμῶν ‘us’. GNT selects the reading ‘you’
with a B rating, indicating that the text is almost certain. The reading ‘you’ is taken by Ea,
My, NIC, SSA; CEV, KJV, NLT, and NRSV. The reading ‘us’ is taken by Alf, EG, EGT,
Herm, ICC, Lns, Lt, Mou, Mrt, NTC, TNTC, WBC; NAB, NASB, NIV, NJB, REB, TEV,
and TNT.
LEXICON—a. πιστός (LN 31.87) (BAGD 1.a.α. p. 664): ‘faithful’ [BAGD, Herm, LN, Lns, NIC,
NTC, WBC; all versions except NJB, REB], ‘trustworthy, dependable’ [BAGD, LN],
‘reliable’ [LN], ‘inspiring trust or faith’ [BAGD], ‘trusted’ [REB]. This adjective is also
translated as a noun phrase: ‘trustworthy deputy’ [NJB]; as an adverb: ‘faithfully’ [SSA]. See
this word at 1:2.
b. διάκονος (LN 35.20) (BAGD 1.a. p. 184): ‘minister’ [Herm, Lns, NIC, NTC, WBC; KJV,
NAB, NIV, NRSV], ‘servant’ [BAGD, LN; NASB, NJB, NLT, TNT], ‘worker’ [CEV, REB,
TEV]. This noun is also translated as a verb: ‘to serve’ [SSA].
c. ὑπέρ with genitive object (LN 90.36) (BAGD 1.a.β. p. 838): ‘on behalf (of)’ [BAGD, Herm,
LN, Lns, NIC, NTC, WBC; NASB, NIV, NRSV, REB, TEV, TNT], ‘for’ [BAGD, LN; CEV,
KJV, NJB], ‘for the sake of’ [BAGD, LN], ‘in one’s place’ [NLT], ‘for one’s benefit’ [SSA].
This preposition is also translated as a verb: ‘to represent’ [NAB].
QUESTION—To whom was Epaphras faithful?
1. He was faithful to Christ [EG, Herm, NIC, NTC, TH; NAB, NLT]: a faithful servant of
Christ.
2. He was faithful to Paul and Timothy [Alf, Lns; NJB]: a servant of Christ who is Timothy’s
and my faithful helper.
3. He was faithful to the Colossians [Ea, My]: a servant of Christ who is faithfully working for
your benefit.
QUESTION—How are the nouns related in the genitive construction διάκονος τοῦ Χριστοῦ
‘minister of Christ’?
1. Epaphras was serving Christ [EG, Lg, SSA, TH, TNTC; NLT]: who serves Christ.
2. Epaphras was serving Paul and Timothy by working in their stead at Colosse [Lns]: who
serves Timothy and me by working among you.
QUESTION—What relationship is indicated by ὑπέρ ‘on behalf of’?
1. Following the reading ‘on our behalf’, it indicates that Epaphras was acting on behalf of Paul
[EG, EGT, Herm, ICC, Lns, Lt, NTC, TH, TNTC, WBC] and Timothy [Lns], and Paul’s
companions [TH]: who is a faithful minister to you on our behalf. In a sense he was doing
Paul’s work [Lt, TNTC], Paul being the apostle to the Gentiles [EGT, TNTC]. Epaphras was
working in Colosse in place of Paul [EG, Herm, Mrt, TH] and Paul’s companions [TH].
2. Following the reading ‘on your behalf’, it indicates that Epaphras’ work was connected with
the Colossians [Ea, My, NIC, SSA; CEV, KJV, NLT, NRSV].
2.1 He was helping the Colossians for their benefit [Ea, My, NIC, SSA]: he serves Christ by
helping you. The Colossians benefited from his faithful service to Christ [SSA].
2.2 He was helping Paul and Timothy on behalf of the Colossians [NLT]: he is helping us in your
place.
1:8 who also/indeeda toldb us (of) your lovec ind (the) Spirit/spirit.e
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LEXICON—a. καί (LN 89.93; 91.12): ‘also’ [LN (89.93), Lns; CEV, KJV, NASB, NIV, NJB],
‘indeed’ [LN (91.12), NIC], not explicit [Herm, NTC, SSA, WBC; NAB, NLT, NRSV, REB,
TEV, TNT].
b. aorist act. participle of δηλόω (LN 28.42) (BAGD p. 178): ‘to tell of’ [WBC; NAB, NIV,
TEV, TNT], ‘to tell about’ [CEV, NLT], ‘to tell all about’ [NJB], ‘to tell that’ [SSA], ‘to
make known’ [Herm, LN, NTC; NRSV], ‘to inform of’ [Lns, NIC; NASB], ‘to give
information about’ [BAGD], ‘to declare’ [KJV], ‘to bring news of’ [REB], ‘to reveal’
[BAGD, LN], ‘to make plain’ [LN], ‘to make clear’ [BAGD]. It means to give someone
knowledge about something [Ea, EG, Herm, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA, TNTC,
WBC; all versions], detailed knowledge as of an eyewitness [Lg], to make something clear or
plain [TH].
c. ἀγάπη: ‘love’. See this word at 1:4.
d. ἐν with dative object (LN 89.5; 90.6): ‘in’ [Herm, LN (89.5), Lns, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NJB, NRSV], ‘by’ [LN (90.6)]. The phrase τὴν ὑμῶν ἀγάπην ἐν
πνεύματι is translated ‘the love that the Spirit has given you’ [CEV, NLT, TEV], ‘the love the
Spirit has awakened in you’ [REB], ‘the love which the Spirit has inspired in you’ [TNT],
‘you love all God’s people/us spiritually’ [SSA].
e. πνεύμα (LN 12.18; 26.9) (BAGD 5.d.β. p. 677): ‘Spirit’ [BAGD, Herm, LN (12.18), NTC,
WBC; all versions except NLT], ‘Holy Spirit’ [NLT], ‘spirit’ [LN (26.9), Lns]. The
prepositional phrase ἐ πνεύματι ‘in the Spirit/spirit’ is translated ‘spiritually’ [SSA].
QUESTION—What relationship is indicated by καί ‘also/indeed’?
1. It means that besides working among them Epaphras had also told Paul how things were
going with them [Lg, Lt, SSA]: besides working among you, he has also come to us and told
us how you are doing. It was because of Epaphras’ faithfulness that he had come and reported
all this to Paul [My].
2. It gives emphasis to the actor of the participle [EG; NAB, NJB, REB, TNT]: indeed it was
he who told us of your love.
QUESTION—To whom does ἡμῖν ‘us’ refer?
1. It refers to Paul [EG, EGT, Herm, ICC, Lg, NIC, NTC, TNTC, WBC].
2. It refers to Paul and Timothy [Alf, Ea, Lns, My, SSA].
QUESTION—What is the implied object of ἀγάπην ‘love’?
1. The object is all the saints of 1:4 [Alf, SSA], including Paul [Herm, Lg, WBC]. It is all the
saints and God [NTC].
2. The object is Paul [EGT, ICC] and Timothy [Lns].
3. The object is Epaphras [My].
4. The object is each other, referring to the Colossians [NIC, TNTC].
QUESTION—What is meant by the phrase τὴν ὑμῶν ἀγάπην ἐν πνεύματι ‘your love in the
Spirit/spirit’?
1. It means the love which was produced in them by the Spirit of God [Alf, Ea, EG, Herm,
ICC, Lg, Lt, Mrt, My, NIC, NTC, TH, TNTC, WBC; CEV, NLT, REB, TEV, TNT].
2. It means love of a spiritual kind, which is more than natural love and is produced by the
Spirit of God [Lns, SSA].
DISCOURSE UNIT: 1:9–23 [GNT, Lg, NIC, TNTC; CEV]. The topic is Paul’s prayer [Lg,
NIC, TNTC] for the growth of the Colossians in knowledge [Lg, NIC], especially knowledge
about Christ’s person and work [GNT, Lg; CEV], and for their growth in God’s love which
was made known through Christ [NIC].
DISCOURSE UNIT: 1:9–14 [EG, TH, WBC; NAB]. The topic is Paul’s prayer for the
Colossians [EG, TH, WBC] for their continued growth [NAB], that they would have
knowledge and live godly lives [WBC].
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DISCOURSE UNIT: 1:9–13 [Lt]. The topic is prayer for the Colossians’ growth in
knowledge and good living through Christ.
DISCOURSE UNIT: 1:9–12 [ICC, SSA]. The topic is prayer for the Colossians’ growth in
spiritual knowledge so that they would live the way Christians should [ICC, SSA].
DISCOURSE UNIT: 1:9–12a [TNTC]. The topic is Paul’s prayer that the Colossians would
grow in their knowledge of God.
DISCOURSE UNIT: 1:9–11 [Herm, Mrt]. The topic is Paul’s prayer for the Colossians
[Herm, Mrt].
1:9 Because-ofa this we also/indeed, from (the) day in-which we-heard, do-not cease
praying for you
LEXICON—a. διά with accusative object (LN 89.26): ‘because of’ [LN], ‘on account of, by reason
of’ [LN], not explicit [CEV, NAB]. The phrase διὰ τοῦτο ‘because of this’ is translated ‘for
this reason’ [Lns, NTC, WBC; NASB, NIV, NRSV, TEV], ‘for this cause’ [KJV], ‘this is
why’, [REB, TNT], ‘that is why’ [NJB], ‘therefore’ [Herm, NIC], ‘so’ [NLT], ‘because we
have heard this report about you’ [SSA].
QUESTION—What relationship is indicated by διὰ τοῦτο ‘because of this’?
It indicates the result of hearing the good news about the Colossians mentioned in 1:4–8,
which Epaphras brought to Paul [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC,
NTC, SSA, TH, TNTC, WBC]: because of the good things Epaphras told us about you, we do
not cease praying for you. Because God’s grace was manifest in such a great way in the
Colossians’ lives, Paul was encouraged to ask for more manifestations of that grace [NTC,
TNTC].
QUESTION—To whom does ἡμεῖς ‘we’ refer?
See 1:3 for the question regarding the first person plural subject in the verb εὐχαριστοῦμεν
‘we thank’.
QUESTION—What does καί ‘also/indeed’ modify?
1. It modifies the pronoun ‘we’ [Alf, Ea, EGT, ICC, Lg, Lt, My; KJV]: we also. It changes the
subject from the Colossians to those praying [Alf, EGT, ICC, Lg], but the main change in
subject is from Epaphras to those praying [Lg]. The Colossians had prayed for Paul, and he
was praying for them [EGT]. Paul and Timothy, as well as others, pray for the Colossians
[My].
2. It modifies the verb ‘praying’ [EG, Herm, NTC, SSA, WBC]: not only do we thank God for
you, but we also pray for you without ceasing.
3. It modifies the prepositional phrase ‘because of this’ [Mou; NASB] and lends emphasis to it
[Mou]: that is indeed the reason why we do not cease praying for you.
QUESTION—What is the implied object of ἠκούσαμεν ‘we heard’?
The implied object is the news Epaphras brought to Paul regarding the Colossians [Alf, Ea,
EG, Herm, Lg, Lns, My, NIC, NTC, SSA, TH, TNTC, WBC; CEV, NAB, NIV, NJB, NLT,
REB, TEV], their faith and love mentioned in 1:4 [Alf, Lg, Lns, SSA]: ever since we heard
the news about you from Epaphras.
QUESTION—What is meant by οὐ παυόμεθα ‘do not cease’?
It means praying regularly [EG, NTC, SSA, TNTC, WBC], often [EG, SSA] and tirelessly
[TNTC]. They always kept on praying for the Colossians [ICC, Lg, TH; NJB, TEV], but it
does not mean that they prayed every minute [EG, ICC, SSA, TH].
and asking, that you-may-be-filleda (with) the knowledgeb of-the willc of-him
LEXICON—a. aorist pass. subj. of πληρόω (LN 59.37) (BAGD 1.b. p. 671): ‘to be filled’ [BAGD,
Herm, LN, Lns, NIC, NTC; KJV, NASB, NIV, NRSV], ‘to receive full’ [REB], ‘to attain full’
[NAB], ‘to reach the fullest’ [NJB]. The passive voice is changed to active and is translated

subj. subjunctive
20

‘that God may fill you’ [WBC]; the participial phrase αἰτούμενοι, ἵνα πληρωθῆτε ‘asking,
that you may be filled’ is translated ‘we ask God to fill you’ [TEV]. The clause ἵνα
πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ‘that you may be filled with the knowledge
of the will of him’ is translated ‘that you may be completely certain of God’s will’ [TNT],
‘that God will show you everything he wants you to do’ [CEV], ‘that you will know truly all
that he wants you to do’ [SSA]. The entire clause is translated ‘we ask God to give you a
complete understanding of what he wants you to do in your lives’ [NLT].
b. ἐπίγνωσις (LN 28.2) (BAGD p. 291): ‘knowledge’ [BAGD, Herm, LN, Lns, NIC, WBC; all
versions except REB, TNT], ‘clear knowledge’ [NTC], ‘insight’ [REB], ‘recognition’
[BAGD], ‘understanding’ [NLT]. This noun is also translated as a verb phrase: ‘to be certain’
[TNT], ‘to know’ [SSA], ‘to let you know’ [LN]. See this word at 1:10; 2:2; 3:10.
c. θέλημα (LN 25.2; 30.59) (BAGD 1.c.γ. p. 354): ‘will’ [BAGD, Herm, LN (30.59), Lns,
NIC, NTC, WBC; all versions except CEV, NLT], ‘desire’ [LN (25.2)], ‘what he wants you to
do’ [SSA; CEV], ‘what he wants to do in your lives’ [NLT].
QUESTION—What relationship is indicated by καί ‘and’?
1. It indicates a generic-specific relationship, ‘praying’ being the general term and ‘asking’ the
specific one [Alf, Ea, EG, EGT, ICC, My, NTC]. The asking was done in prayer [EG, Lns,
NTC], referring to the request which was made in prayer [EGT, ICC, Lg, NTC].
2. The two participles ‘praying’ and ‘asking’ connected by ‘and’ indicate intensity and
earnestness in prayer [Herm, SSA, WBC] and are used as synonyms [WBC].
QUESTION—What relationship is indicated by ἵνα ‘that’?
1. It indicates the content of Paul’s prayer for the Colossians [Ea, EG, EGT, ICC, Lns, Lt, Mrt,
My, NIC, NTC, SSA, TH, TNTC, WBC; all versions]: we do not cease asking God to fill you.
2. It indicates the purpose of Paul’s prayer for the Colossians [Lg]: we do not cease asking God
for you in order that you may be filled.
QUESTION—Who is the implied agent of the passive verb πληρωθῆτε ‘you may be filled’?
The implied agent is God [EG, Herm, Mrt, TH, TNTC, WBC; CEV, NIV, NLT, REB, TEV]:
that God may fill you.
QUESTION—What is meant by πληρωθῆτε τὴν ἐπίγνωσιν ‘you may be filled with the
knowledge’?
It means complete knowledge [Alf, Lg, Lt, NIC, TH; NAB, NLT], perfect knowledge [ICC,
Lg, Lt], abundant knowledge [WBC], that they might know all of God’s will [Ea, Lns, SSA;
CEV], that there would be no holes in their knowledge of his will, so that they would not
substitute anything else for any part of it [Lns]. It is knowledge which understands in depth
[EGT, Lg, My]. They already had some knowledge of God’s will [Ea], but not perfect
knowledge [Lg], and Paul wanted that knowledge to be increased [Ea, Lg, TNTC]. Since this
knowledge pertains to every facet of life, they must be filled with it [WBC].
QUESTION—How are the nouns related in the genitive construction τὴν ἐπίγνωσιν τοῦ
θελήματος αὐτοῦ ‘the knowledge of the will of him’?
The will of God is what is known [Ea, EG, Herm, Lg, Lns, Mou, Mrt, NIC, NTC, SSA, TH,
WBC; REB, TNT] and knowing it obligates us to do it [Herm, Lg, WBC]. It is knowledge
which transforms our hearts and lives [Mou, NTC], being a relationship with God and not
mere head knowledge [Mou, Mrt, NTC, TH]. It is the knowledge of God’s purpose in sending
Christ to accomplish our salvation [Lns, Mrt, NTC, TNTC], and it is knowing God himself
[TNTC]. It includes what we are to believe [Ea, NIC] and how God wants us to live [Alf, Ea,
EGT, ICC, Lg, My, NIC, SSA; CEV, NLT]. It is through obeying God that we come to know
his will [Mrt].
ina allb wisdomc and spirituald understanding,e
LEXICON—a. ἐν with dative object (LN 89.76; 89.141): ‘in’ [Herm, LN (89.141), Lns, WBC; KJV,
NASB, NRSV], ‘consisting of’ [LN (89.141)], ‘(such clear knowledge consisting) in’ [NTC],
21

‘through’ [LN (89.76); NAB, NIV, NJB], ‘by, by means of’ [LN (89.76)], ‘with’ [TEV],
‘together with’ [NIC], ‘that is’ [SSA], not explicit [CEV, NLT, REB]. The entire phrase is
translated ‘and have the spiritual wisdom to understand it’ [TNT].
b. πᾶς (LN 58.28; 59.23): ‘all’ [Herm, LN (59.23), Lns, NIC, NTC, WBC; CEV, KJV, NASB,
NIV, NRSV, REB, TEV], ‘perfect’ [NAB, NJB], ‘every kind of’ [LN (58.28)], not explicit
[NLT, TNT]. The noun phrase πάσῃ σοφίᾳ ‘all wisdom’ is translated ‘very wise’ [SSA]. It
means every kind of wisdom [EG, ICC, Mou, My, WBC]. It means a great amount of wisdom
[Ea, Herm, SSA], without limit [Ea].
c. σοφία (LN 32.32) (BAGD 2. p. 759): ‘wisdom’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except NLT]. This noun is also translated ‘to make wise’ [NLT], ‘to become
wise’ [SSA].
d. πνευματικός (LN 12.21; 26.10) (BAGD 2.a.β. p. 679): ‘spiritual’ [BAGD, LN, Lns, NIC,
NTC, WBC; all versions except CEV, TEV], ‘spiritually’ [SSA], ‘of the spirit’ [LN (26.10)],
‘from the Spirit’ [LN (12.21)], ‘pertaining to the Spirit’ [BAGD]. This adjective is also
translated as a relative clause: ‘that his Spirit gives’ [CEV, TEV], ‘given by the Spirit’
[BAGD], ‘worked by the Spirit’ [Herm].
e. σύνεσις (LN 32.6; 32.26) (BAGD 2. p. 788): ‘understanding’ [BAGD, LN (32.6), Lns, NIC,
NTC, WBC; all versions except NAB, NLT, TNT], ‘insight’ [BAGD, Herm, LN (32.26);
NAB], ‘intelligence’ [LN (32.26)], ‘wisdom’ [NLT]. This noun is also translated as a verb
phrase: ‘to understand’ [TNT], ‘to become perceptive’ [SSA]. See this word at 2:2.
1. It indicates the means of being filled with knowledge [Ea, EG, ICC, Lg, My, NIC, TH;
NAB, NIV, NJB]: filled with the knowledge of God’s will by means of the Holy Spirit giving
you all wisdom and understanding.
2. It indicates a restatement of being filled with knowledge [Lns, Mou, NTC, SSA, WBC]:
filled with the knowledge of God’s will, that is, having all spiritual wisdom and
understanding.
3. It indicates that knowledge is to be accompanied by wisdom and understanding [NIC; CEV,
NLT, TEV, TNT]: asking that you be filled with the knowledge of God’s will, along with all
spiritual wisdom and understanding.
QUESTION—What does πάσῃ ‘all’ modify?
1. It modifies both wisdom and understanding [Ea, EG, Herm, ICC, Lns, Lt, Mou, My, TNTC,
WBC; CEV, NASB, NIV, NRSV, TEV].
2. It modifies wisdom [SSA].
QUESTION—What is meant by σοφίᾳ ‘wisdom’?
It is excellent mental ability in general [EGT, ICC, Lt, TNTC], including knowledge, will and
feeling [My]. It is practical [Ea, Herm, Lns, Mrt], in that it helps us to know how to use the
knowledge we have [Lns, Mrt] and apply it to life [Lns], affecting the way we live [Mrt]. It is
knowing how to live a life that glorifies God [NTC].
It indicates a generic-specific relationship, ‘wisdom’ being the general term and
‘understanding’ the specific one [Alf, Ea, EGT, Lt, My]. Understanding is one aspect of
wisdom [Alf, EGT, Lt]. It is the characteristic of wisdom [Ea], its outworking [My]. Wisdom
and understanding are very closely connected [Herm], being synonyms [NTC, TH]. They are
both used here for emphasis and to denote a full knowledge of God’s will [TH].
QUESTION—What is meant by συνέσει ‘understanding’?
It means insight [Ea, EGT, Herm, Mrt, My, WBC; NAB], intelligence [EGT, Lt], discernment
[EG] which affects the way we live [Herm], the ability to analyze truth and error [EGT, Lns,
SSA], and thus to refute the error [Lns], the ability to perceive truth [Ea], to capture the
22

meaning of things [Lt], to make right decisions as to what one should do in each situation that
arises [Mrt].
QUESTION—What is meant by πνευματικῇ ‘spiritual’?
1. It means that the source of wisdom and understanding is the Spirit of God [Alf, BAGD, Ea,
EGT, Herm, ICC, Lg, Mrt, My, NIC, NTC, TH; TEV]: wisdom and understanding which
come from the Spirit of God. This is in contrast to the false teachers [ICC].
2. It means spiritual wisdom and understanding [EG, Lns, Mou, SSA, TNTC, WBC], in
contrast to that of the false teachers, and it comes from the Spirit of God [WBC].
QUESTION—What does πνευματικῇ ‘spiritual’ modify?
1. It modifies both wisdom and understanding [EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, My,
TH, TNTC, WBC; CEV, NASB, NIV, NRSV, TEV].
2. It modifies understanding [Mrt, NIC, SSA; KJV, NAB, NJB, NLT, REB].
1:10 to-lead-a-lifea worthyb of-the Lord inc every (way) pleasingd (to him),
TEXT—Some manuscripts include ὑμᾶς ‘you’ after περιπατῆσαι ‘to lead a life’. GNT does not
mention this addition. WBC and all versions except NJB include the pronoun explicitly.
LEXICON—a. aorist act. infin. of περιπατέω (LN 41.11) (BAGD 2.a.α. p. 649): ‘to lead a life’
[WBC; NAB, NJB, NRSV], ‘to live a life’ [NTC; CEV, NIV, TNT], ‘to live’ [BAGD, LN;
TEV], ‘to conduct lives’ [Herm], ‘to conduct oneself’ [BAGD, NIC, SSA], ‘to walk’ [BAGD,
Lns; KJV, NASB], ‘to behave, to go about doing’ [LN]. This verb is also translated ‘your
manner of life’ [REB], ‘the way you live’ [NLT]. It means behavior [Lns, Lt, NTC, SSA, TH,
WBC], a Christian’s entire life and behavior viewed as a whole and not individual deeds or
actions [Ea, EG]. See this word at 3:9.
b. ἀξίως (LN 65.17) (BAGD p. 78): ‘worthy’ [BAGD, Herm, LN, Lns, NTC, WBC; all
versions except NASB, TEV], ‘suitably’ [BAGD]. This adverb is also translated as a
prepositional phrase: ‘in a manner worthy’ [BAGD, NIC; NASB]. The phrase ἀξίως τοῦ
κυρίου ‘worthy of the Lord’ is translated ‘as the Lord wants’ [TEV], ‘that honors the Lord’
[CEV], ‘will honor the Lord’ [NLT], ‘as the Lord’s people should conduct themselves’
[SSA].
c. εἰς with accusative object (LN 89.57): ‘in’ [WBC; NAB, NASB, NIV, NJB], ‘unto’ [Lns;
KJV], ‘to’ [NIC, NTC], ‘for the purpose of’ [LN], ‘in order to’ [LN, SSA]. The phrase εἰς
πᾶσαν ‘in every way’ is translated ‘always’ [CEV, NLT, TEV], ‘fully’ [NRSV, TNT],
‘entirely’ [REB]. The phrase εἰς πᾶσαν ἀπεσκείαν ‘in every way pleasing to him’ is translated
‘toward all good pleasure’ [Herm].
d. ἀρεσκεία (LN 25.91) (BAGD p. 105): ‘pleasing’ [Lns; KJV, NAB, NRSV, REB], ‘desire to
please’ [BAGD], ‘that which pleases, means of favor’ [LN], ‘good pleasure’ [Herm], ‘delight’
[NTC], ‘acceptable’ [NJB]. This noun is also translated as a verb: ‘to please’ [BAGD, LN,
NIC, SSA, WBC; CEV, NASB, NIV, NLT, TNT]; as a verb phrase: ‘to do what pleases’
[TEV].
QUESTION—What relationship is indicated by the use of the infinitive περιπατῆσαι ‘to lead a
life’?
1. It indicates the result of being filled with knowledge (1:9) [Ea, EG, EGT, ICC, Lns, Lt, Mou,
Mrt, NIC, NTC, TNTC; CEV, NAB, NJB, NLT, TEV]: we ask that you may be filled with the
knowledge of God’s will, and as a result you will lead a life worthy of the Lord. The result
occurs at the same time as the being filled with the knowledge of God’s will [Ea] and is the
proof that we have that knowledge [ICC], being the way that wisdom and spiritual
understanding manifests itself [Mrt]. Knowing God leads us to love him, and loving him leads
us to obey him [NTC].

infin. infinitive
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2. It indicates the purpose of being filled with knowledge [Alf, Herm, My, SSA, WBC; NASB,
NIV, NRSV, REB]: we ask that you may be filled with the knowledge of God’s will in order
that you may lead a life worthy of the Lord.
3. It is translated as another prayer request [NIC; TNT]: we pray that you may lead a life
worthy of the Lord.
QUESTION—To whom does κυρίου ‘Lord’ refer?
1. It refers to Jesus [Alf, Ea, EG, EGT, Herm, Lg, Lt, SSA, TNTC].
2. It refers to God [NTC].
QUESTION—What is a life worthy of the Lord?
It is living in a way which is appropriate to one who has a personal relationship with the Lord
[ICC, LN, My] and includes obedience to him [Herm, NIC]. It is living as those who believe
in the Lord should live [NIC, SSA, TH], living in a way which is worthy of his holiness
[NIC], showing by our entire life that he is the one we are following and that our purpose is to
glorify him [Ea], following him as our model [Lg], living in a way which will not bring
reproach on the Lord and his gospel [Mrt], living according to the standard which Jesus set for
us in his death and resurrection [TNTC].
QUESTION—What relationship is indicated by εἰς ‘in’?
1. It indicates a second purpose for being filled with the knowledge of his will [SSA; CEV,
NIV, REB, TEV]: asking that you be filled with the knowledge of his will in order that you
lead a life worthy of the Lord and that you will be pleasing to him.
2. It indicates the purpose [Alf, EG, My] or contemplated result [LN (25.91), Lns, TNTC] of
leading a life worthy of the Lord: to lead a life worthy of the Lord so that you are pleasing to
him.
QUESTION—What is meant by πᾶσαν ‘every way’?
It means in everything [Ea, EG, Lg, LN, Mrt, NTC, WBC], to please him completely [Ea,
Herm, Lns, NTC; NRSV, REB, TNT], in every area of our lives [Alf, Ea, EGT, Herm; NJB],
always [TH; TEV], to desire nothing else but to please him [Mrt]. He wants to see his own
image in us [Ea].
QUESTION—Who is the implied goal of ἀπεσκείαν ‘pleasing’?
1. The implied goal is the Lord [BAGD, Ea, EG, Lg, LN, Lns, SSA, WBC; all versions except
KJV]: pleasing to the Lord.
2. The implied goal is God [Alf, EGT, Herm, ICC, Lt, Mou, Mrt, NTC, TH, TNTC]: pleasing
to God.
in every good worka bearing-fruitb and growingc in-the knowledged of-God,
LEXICON—a. ἔργον (LN 42.11; 42.42) (BAGD 1.c.β. p. 308): ‘work’ [Herm, LN (42.42), Lns, NIC,
NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV], ‘deed’ [BAGD, LN (42.11), SSA; CEV,
TEV], ‘act’ [LN (42.11)], ‘action’ [BAGD], ‘task’ [LN (42.42)], ‘things for others’ [NLT],
not explicit [TNT]. This noun is also translated as an adjective: ‘active’ [REB]. It refers to
one’s character [BAGD].
b. pres. act. participle of καρποφορέω (LN 13.86; 23.199) (BAGD 2. p. 405): ‘to bear fruit’
[BAGD, Herm, LN (23.199), Lns, NIC, NTC, WBC; NASB, NJB, NRSV], ‘to produce’ [LN;
TEV], ‘to produce results, to cause results’ [LN (13.86)], ‘to multiply’ [NAB], ‘to do’ [SSA;
CEV, NLT]. This participle is also translated as a predicate adjective: ‘to be fruitful’ [KJV,
TNT]. The participle is translated in the indicative mood [NAB, NLT, NRSV, REB, TEV,
TNT]. The present tense is translated in the future [NAB, NLT, TEV].
c. pres. pass. participle of αὐξάνω (LN 23.188; 59.62) (BAGD 2. p. 121): ‘to grow’ [BAGD,
Herm, LN, Lns, NTC, WBC; NAB, NIV, NJB, NRSV, REB, TEV], ‘to increase’ [BAGD, LN
(59.62), NIC; KJV, NASB]. The entire clause αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ ‘growing
in the knowledge of God’ is translated ‘that you may continue to learn more and more of God’
[TNT], ‘you will come to know God even better’ [CEV], ‘you will learn to know God better
24

and better’ [NLT], ‘you will be getting to know God truly more and more’ [SSA]. The
participle is translated in the indicative mood [NAB, NLT, NRSV, REB, TEV, TNT], or in
the subjunctive [REB, TNT]. The present tense is translated in the future [NAB, NLT, TEV].
d. ἐπίγνωσις (LN 28.2; 28.18) (BAGD p. 291): ‘knowledge’ [BAGD, Herm, LN, Lns, NIC,
WBC; all versions except CEV, NLT, TNT], ‘clear knowledge’ [NTC], ‘definite knowledge,
full knowledge, what is known’ [LN (28.18)]. This noun is also translated as a verb: ‘to know’
[CEV, NLT], ‘to learn’ [TNT]. See this word at 1:9; 2:2; 3:10.
QUESTION—What relationship is indicated by the use of the two participles καρποφοροῦντες
‘bearing fruit’ and αὐξανόμενοι ‘growing’?
1. They indicate specific aspects of a life which is worthy of the Lord and pleasing to him [Alf,
Ea, EG, NTC, SSA, WBC].
2. They indicate a restatement of a life which is worthy of the Lord and pleasing to him [Lg,
Lns, My].
3. They indicate the result of being filled with the knowledge of the will of God in all wisdom
and spiritual understanding [Mrt].
4. The nominative case suggests that they are not closely connected to the infinitive ‘to lead a
life’, but are in a rather independent relationship to it [Herm].
QUESTION—With what are the two participles connected?
1. ‘Bearing fruit’ is connected with ‘in every good work’, and ‘growing’ is connected with ‘in
the knowledge of God’ [Alf, Ea, EG, My, NIC, NTC, SSA, TH, TNTC, WBC; all versions].
2. Both participles are connected with ‘in every good work’ and the dative phrase ‘by the
knowledge of God’ is the means by which this is done [EGT, Herm, Lns]: bearing fruit and
growing in every good work by means of knowing God.
QUESTION—What is meant by παντί ‘every’?
It means every kind [BAGD, Ea, EG, LN, NTC, SSA, TH; NAB, NJB, REB, TEV, TNT],
everything we do, including our conduct towards others [Herm].
QUESTION—How are the participle and noun related in the dative construction αὐξανόμενοι
τῇ ἐπιγνώσει ‘growing in the knowledge’?
1. It is growth with respect to knowledge [Lg, My, NIC, SSA, TH, TNTC, WBC; CEV, KJV,
NASB, NLT, TNT]: learning more and more.
2. It is growth by means of knowledge [Alf, Ea, EGT, Herm, ICC, Lns, Lt, Mrt]: growing by
means of knowledge. Understanding makes growth and fruitbearing possible [Herm].
QUESTION—How are the nouns related in the genitive construction ἐπιγνώσει τοῦ θεοῦ
‘knowledge of God’?
God is the object of the knowledge [Ea, EG, Lns, Mrt, My, NTC, SSA, TH, TNTC; TNT]:
learning to know God better. It also includes knowledge of his will [Ea, Lns].
1:11 witha all strengthb being-strengthenedc according-tod the mighte of-the gloryf of-him
forg all enduranceh and patience.i
LEXICON—a. ἐν with dative object (LN 89.5; 89.76; 89.84; 90.10): ‘with’ [Herm, LN (89.84;
90.10), NIC, NTC, WBC; all versions except CEV, REB, TNT], ‘by’ [LN (89.76; 90.10)], ‘by
means of, through’ [LN (89.76)], ‘in’ [LN (89.5), Lns], not explicit [CEV, REB]. The phrase
ἐν πάσῃ δυνάμει is translated as an adverb: ‘mightily’ [TNT], ‘greatly’ [SSA].
b. δύναμις (LN 76.1) (BAGD 1. p. 207): ‘strength’ [BAGD; NAB, NRSV, REB, TEV],
‘power’ [BAGD, Herm, LN, Lns, NIC, WBC; CEV, NASB, NIV, NJB, NLT], ‘might’
[BAGD; KJV], ‘vigor’ [NTC].
c. pres. pass. participle of δυναμόω (LN 74.6) (BAGD p. 208): ‘to be strengthened’ [BAGD,
Herm, LN, SSA, WBC; KJV, NASB, NIV, NLT], ‘to be empowered’ [LN, NIC], ‘to be
fortified’ [NJB], ‘to be invigorated’ [NTC]. This participle is also translated as a verb phrase:
‘to be made strong’ [NRSV, TEV], ‘to be endowed with the strength’ [BAGD; NAB], ‘to be
25

made powerful’ [Lns]. This passive participle is also translated as an active verb phrase: ‘to
give you strength’ [REB], ‘to strengthen you’ [TNT], ‘to make strong’ [CEV].
d. κατά with accusative object (LN 89.8): ‘according to’ [Herm, Lns, WBC; KJV, NASB,
NIV], ‘in accordance with’ [LN, NIC, NTC; NJB], ‘to the extent of’ [SSA], ‘by’ [NAB], ‘in’
[REB], not explicit [CEV, NLT]. This preposition is also translated as a dependent verb
phrase: ‘that comes from’ [NRSV, TEV] and as a prepositional phrase: ‘from the resources
of’ [TNT].
e. κράτος (LN 76.6) (BAGD 1. p. 449): ‘might’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
NAB, NASB, NIV, REB], ‘power’ [BAGD, LN; KJV, NRSV, TEV, TNT], ‘mighty power’
[SSA], ‘strength’ [NJB], not explicit [CEV, NLT]. It is the power to rule or control [LN]. It is
might which acts [Lns, NTC]. It is not power which human beings have [Herm]. The word is
used only of the power exercised by supernatural beings [SSA], only of the power exercised
by God [Lt].
f. δόξα (LN 87.23) (BAGD 1.a. p. 203): ‘glory’ [BAGD, Herm, LN, Lns; NAB], ‘greatness’
[LN], ‘majesty, sublimity’ [BAGD]. The genitive phrase τῆς δόξης ‘of the glory’ is translated
‘glorious’ [NIC, NTC, WBC; all versions except NAB]. The genitive construction τὸ κράτος
τῆς δόξης αὐτοῦ ‘the might of his glory’ is translated ‘the mighty power which he has/has-
shown’ [SSA]. It refers to something great and wonderful [LN]. It means majesty [EG, Lg, Lt,
My], God’s majesty and goodness and power as made manifest to humankind [Lt], his
glorious nature and greatness [My], his attributes, [EGT, Lns], which in this context are his
love, grace and mercy revealed to us in the gospel [Lns]. It is God revealing himself to his
people in order to save them [TH].
g. εἰς with accusative object (LN 89.48; 89.57): ‘for’ [Herm, Lns], ‘for the attaining of’
[NASB], ‘and so attain’ [NIC], ‘to’ [NAB, NJB, REB], ‘unto’ [KJV], ‘in order that’ [SSA],
‘in order to, for the purpose of’ [LN (89.57)], ‘so that’ [WBC; NIV, NLT, TEV, TNT], ‘so as
to’ [NTC], ‘so that as a result, with the result that’ [LN (89.48)]. This preposition is also
translated as a verb phrase: ‘may you’ [NRSV], ‘will make’ [CEV].
h. ὑπομονή (LN 25.174) (BAGD 1. p. 846): ‘endurance’ [BAGD, Herm, LN, NTC, WBC;
NIV], ‘patience’ [BAGD, NIC; KJV], ‘steadfastness’ [BAGD; NASB], ‘fortitude’ [BAGD;
REB], ‘perseverance’ [BAGD, Lns]. This noun is also translated as a verb phrase: ‘to be able
to endure’ [LN; TEV], ‘to endure’ [NRSV], ‘to persevere’ [NJB], ‘to stand fast’ [NAB], ‘to
stand firm’ [TNT], ‘to be steadfast’ [SSA], ‘to have patience’ [NLT]; as an adjective: ‘patient’
[CEV].
i. μακροθυμία (LN 25.167) (BAGD 1. p. 488): ‘patience’ [BAGD, Herm, LN, WBC; NASB,
NIV, NRSV, REB, TEV], ‘long-suffering’ [Lns, NTC; KJV], ‘perseverance’ [NIC],
‘steadfastness, endurance’ [BAGD]. This noun is also translated as a verb phrase: ‘to be
patient’ [TNT], ‘to endure’ [CEV, NAB, NJB], ‘to have endurance’ [NLT], ‘to be forbearing’
[SSA]. See this word at 3:12.
QUESTION—What relationship is indicated by ἐν ‘with’?
1. It indicates equivalence [Alf, Ea, ICC, Lns, NIC; NAB, REB]: being strengthened, which is
receiving all power. The use of the phrase ‘with all strength’ with the participle ‘being
strengthened’ serves to intensify it [Ea].
2. It indicates means [EG, EGT, Herm, My, WBC]: being strengthened by means of all power.
3. It indicates manner [SSA, TH; TNT]: being strengthened greatly. Being strengthened with
all strength is an emphatic doublet meaning ‘being strengthened greatly’ [SSA].
4. It indicates where the strengthening is taking place [Lg]: being strengthened in all aspects of
our lives.
QUESTION—What is meant by πάσῃ δυνάμει ‘all power’?
It means the ability to overcome in any and every circumstance of life [Ea; NAB, REB]. It
means every kind of power [Alf], power without limit [WBC]. There is no power which we
26

need in order to bear fruit and grow which God will not give us [Lns]. It includes all aspects
of our lives-at home, at work, in all our relationships, in all we do and feel and think [Lg]. It is
moral power which God gives us [My, TH; NAB, NJB, REB], power which we need in order
to bear fruit and grow [Lns],
QUESTION—What relationship is indicated by the participle δυναμούμενοι ‘being
strengthened’?
1. It indicates a specific of a life which is worthy of the Lord and pleasing to him [Alf, EG,
SSA].
2. It indicates means [Ea, Herm, WBC], being the means by which the Colossians are able to
live a life worthy of the Lord [Herm, WBC] and pleasing to him [WBC], the means by which
they bear fruit and grow, and thus live a life worthy of the Lord [Ea].
3. It indicates amplification, being a definition of a life which is worthy of the Lord and
pleasing to him [Lg, My].
4. It indicates the result of growing in the knowledge of God [Lt, NTC].
5. It indicates the result of having the knowledge of God and the means by which we bear fruit
and grow. This is why it could be said in the previous verse that fruitbearing and growth are
made possible by means of the knowledge of God [Lns].
6. It indicates conjoining, being the second request which Paul makes for the Colossians in his
prayer for them, the first being that they be filled with the knowledge of God’s will [NIC].
QUESTION—Who is the implied actor of δυναμούμενοι ‘being strengthened’?
The implied actor is God [Lns, NIC, SSA, TH; TNT].
QUESTION—What relationship is indicated by κατά ‘according to’?
1. It indicates congruence [Ea, EGT, Herm, ICC, Lg, Lns, Lt, NTC, SSA]: being strengthened
with all power to the extent of how much might he has. The limit of the strengthening is set
by the extent of God’s might, [Ea, EGT, Lg, SSA], meaning that there is no limit [Ea, SSA].
He gives in full measure [Lns]. He has already demonstrated that might in times past [Herm].
We receive it in increasing measure [Lg].
2. It indicates means [Alf, EG, Mou, Mrt, TH; NAB]: being strengthened by means of his
glorious might.
3. It indicates both congruence and means [Lt, My]: being strengthened by means of the might
of his glory and to the extent of that might.
QUESTION—How are the nouns related in the genitive construction τὸ κράτος τῆς δόξης
αὐτοῦ ‘the might of the glory of him’?
1. The nouns are to be retained as nouns [Alf, Ea, EGT, Herm, ICC, Lg, Lns, Lt, Mou, Mrt,
My, SSA; NAB]: the might of his glory. This construction means that might is a characteristic
of God’s glory [Alf, Ea, My]. It means God’s might which has been made manifest as he has
revealed himself to humankind [Mou, Mrt]. It means that the might belongs to God [SSA],
that the might belongs to God’s glory [ICC], that God’s might is as great as his attributes
[Lns] and can empower us in every way which we need empowering [Ea, Lns], that God’s
glory is his attributes, of which one is might [EGT].
2. Glory is an attribute of might [BAGD, LN, NIC, NTC, WBC; all versions except NAB]: his
glorious might. It is the power which God used when he raised Christ from the dead and
exalted him to his right hand. No wonder it is called glorious [NIC].
QUESTION—To whom does αὐτοῦ ‘of him’ refer?
It refers to God [Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, Mrt, My, NIC, NTC, SSA, TH,
WBC].
QUESTION—What relationship is indicated by εἰς ‘for’?
1. It indicates purpose [Alf, Ea, EG, EGT, My, SSA, TNTC; KJV, NASB, NIV, TEV, TNT]:
being strengthened with all power in order that you will have all endurance and patience.
2. It indicates result [Lg, Lns, Mou, NIC, NTC; NAB]: being strengthened with all power, as a
result of which you will have all endurance and patience.
27

QUESTION—What does πάσαν ‘all’ modify?
It modifies the nouns ‘endurance’ and ‘patience’ [EG, Lns, SSA, WBC; NJB, REB, TNT].
QUESTION—What is meant by πάσαν ‘all’?
1. It means every kind [EG, Lns, NTC], in every way [Herm, My, WBC], in everything [NIC;
NRSV, TEV], always [SSA; NJB], in all aspects of our lives-at home, at work, in all our
relationships, in all we think and feel and do [Lg]. This adjective is used because difficult
things and personal relationships can come into our lives at any time and under any
circumstance [Lns].
2. It means great [TNTC; NIV].
QUESTION—What is meant by ὑπομονήν ‘endurance’?
It means the determination to persevere when going through difficult things [Alf, EG, EGT,
Herm, ICC, LN, Lns, Lt, Mrt, My, NTC, TH, WBC], to continue on in our Christian lives
[Alf, Ea, ICC], to continue working for God and doing his will in spite of difficulties [NTC],
to stand firm in the face of attacks from the enemy [Herm, WBC], and to maintain confidence
in God’s promises [Ea, Herm, Lt, Mou]. It refers to our attitude towards circumstances [Lg,
Lt, NTC, TNTC, WBC] which we are unable to change [Lg, TNTC]. It is refusing to give in
to cowardice or discouragement [EGT, Lt, Mou, NTC]. It is a fruit of the Spirit [Mrt, NIC]
and springs from faith, hope and love [TNTC].
QUESTION—What is meant by μακροθυμίαν ‘patience’?
It means enduring patiently in the face of wrong done to us by others and not retaliating [Alf,
EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, NTC], refraining from acting in anger [EGT,
Herm, Lt, Mou, NTC, WBC], enduring without complaining or being resentful [TH]. It refers
to our attitude towards people who try us [EG, EGT, Herm, Lns, Lt, Mrt, My, NTC, TNTC].
It is a fruit of the Spirit [Mrt, NIC, NTC, WBC]. It is related to mercy [Lt, Mou] and springs
from faith, hope and love [TNTC]. It is being calm inside in the midst of trying circumstances
or when mistreated, and not complaining or being irritated [LN]. It is waiting patiently for our
faith to become sight and for God’s promises to be fulfilled [Ea]. It is being long-suffering in
the conflict with false doctrine [Alf].
Witha joyb
LEXICON—a. μετά with genitive object (LN 89.123) (BAGD A.II.6. p. 509): ‘with’ [BAGD, Herm,
LN, Lns, NIC, NTC; KJV, NJB, NLT, TEV], ‘combined with’ [LN], ‘while at the same time’
[SSA], ‘and’ [CEV]. The entire phrase is translated ‘joyfully’ [WBC; NAB, NIV, NRSV,
REB], ‘joyously’ [NASB], ‘gladly’ [TNT].
b. χαρά (LN 25.123) (BAGD 1. p. 875): ‘joy’ [BAGD, Herm, LN, Lns, NIC, NTC; NJB, NLT,
TEV], ‘joyfulness’ [KJV], ‘gladness, great happiness’ [LN]. This noun is also translated as a
verb: ‘to rejoice’ [SSA], ‘to be truly happy’ [CEV].
QUESTION—What does this phrase modify?
1. It modifies the endurance and patience [Alf, Ea, EGT, Lg, Lns, Lt, Mou, Mrt, NIC, SSA;
CEV, KJV]: joyfully enduring and being patient. The power which God gives us enables us to
hold out with joy, no matter how long or difficult the test [Lns]. We should not have a
fatalistic mindset, but be joyfully victorious as we wait for God’s purposes to be fulfilled [Ea].
We know that we are on the winning side and a reward is awaiting us [Lg]. It is easy to be
gloomy when we exercise endurance and patience, and the antidote for this is to be joyful and
thus to live in victory [EGT]. Joy is another quality to be added to patience and perseverance
[NIC].
2. It modifies the giving thanks of 1:12 [EG, GNT, Herm, ICC, My, NTC, WBC; all versions
except CEV, KJV, NAB]: giving thanks joyfully. Because of the trials the Colossians were
going through, Paul emphasized the fact that their thanksgiving should be with joy [ICC].
DISCOURSE UNIT: 1:12–20 [Herm, Mrt]. The topic is giving thanks and a hymn [Herm],
what God has done for Christians and a description of the one who is the Lord of the church
[Mrt].
28

DISCOURSE UNIT: 1:12b–23 [TNTC]. The topic is the reasons for giving thanks.
1:12 giving-thanks to-the Father
QUESTION—What relationship is indicated by the use of the participle εὐχαριστοῦν ‘giving
thanks’?
1. It indicates result [Alf, Lt, NTC, TNTC], the result of being strengthened [NTC, TNTC], the
result of joyful endurance and patience [Alf].
2. It indicates another specific of a life which is worthy of the Lord and pleasing to him [EG,
SSA].
3. It indicates a definition of a life which is worthy of the Lord and pleasing to him [Lg, My].
4. It indicates a simultaneous circumstance [Lns, NIC]. It is an action simultaneous with
bearing fruit and growing [Lns], an action that accompanies patience, longsuffering, and joy
[NIC].
5. It has the function of an imperative [Herm, TH]: give thanks. It is the duty of the Colossians
[Lt].
QUESTION—What is the reason for the giving of thanks?
The reason for thanking the Father is that he qualified them to share in the inheritance
mentioned in this verse [Ea, Herm, Lg, My, NIC, NTC, SSA, TNTC, WBC; NAB] and the
deliverance from the domain of darkness in 1:13 [Herm, NTC, TNTC, WBC], the provision
of salvation in Christ [EGT, Herm, Mrt, TNTC, WBC] and his creating of all things [Mrt], the
lot of the saints and the part of it for which God has qualified each one of us [Lns]. It is Christ
the creator of all things and of the new creation in 1:15–20 and the making of a new creation
out of the Colossians in 1:21–23 [TNTC].
QUESTION—Of whom is it implied that God is the father?
1. He is the father of us [Lg, SSA, TH, TNTC], of Paul and Timothy and the Colossians [SSA],
of the Colossians [EGT, NIC].
2. He is the father of Jesus [Alf, EG, ICC, My].
3. He is the father of Jesus and of us [Herm, Lns, NTC].
the-one having-qualifieda you forb the sharec of-the inheritanced of-the saintse in/by-
means-off the light;g
TEXT—Instead of ὑμᾶς ‘you’, some manuscripts have ἡμᾶς ‘us’. GNT selects the reading ὑμᾶς
‘you’ with a B rating, indicating that the text is almost certain. The reading ἡμᾶς ‘us’ is taken
by KJV and NASB.
LEXICON—a. aorist act. participle of ἱκανόω (LN 75.3) (BAGD p. 374): ‘to qualify’ [BAGD, NIC,
NTC, SSA, WBC; NASB, NIV], ‘to make fit’ [Lns; REB, TEV, TNT], ‘to make worthy’
[NAB], ‘to make meet’ [KJV], ‘to cause to be qualified, to make adequate’ [LN], ‘to make
sufficient’ [BAGD, LN], ‘to enable’ [NLT, NRSV], ‘to make able’ [NJB], ‘to authorize’
[BAGD, Herm], ‘to let’ [CEV]. The participle is translated in the indicative mood [Lns; all
versions except NAB].
b. εἰς with accusative object (LN 89.48; 89.57) (BAGD 5. p. 230): ‘for’ [BAGD, Lns, NIC,
NTC], ‘to’ [BAGD, Herm, WBC; all versions except CEV], ‘for the purpose of, in order to’
[LN (89.57)], ‘with the result that, so that as a result’ [LN (89.48)], ‘so that’ [SSA], not
explicit [CEV].
c. μερίς (LN 63.13) (BAGD 2. p. 505): ‘share’ [BAGD, LN, NIC, NTC], ‘portion’ [BAGD,
LN], ‘part’ [Lns]. This noun is also translated as a verb: ‘to share’ [SSA, WBC; NAB, NASB,
NIV, NJB, NLT, NRSV, REB], ‘to participate’ [Herm], ‘to have one’s share’ [TEV], ‘to be
partakers’ [KJV], ‘to have part in’ [CEV]. The phrase εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων
‘for the share of the inheritance of the saints’ is translated ‘to take your place with his own
people’ [TNT]. This word means participation [Alf, Herm, My; KJV], what is determined as
the portion of each person [Herm, Lg, SSA, TH], the portion which they are to enjoy [Ea], the
part or special work for which God has qualified each saint [Lns].
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d. κλῆρος (LN 57.88) (BAGD 2. p. 435): ‘inheritance’ [BAGD, NIC, NTC, WBC; KJV,
NASB, NIV, NLT, NRSV], ‘heritage’ [REB], ‘lot’ [Herm, Lns; NAB, NJB], ‘possession’
[LN], ‘what is possessed’ [LN], ‘what he has promised’ [CEV], ‘that which he will give’
[SSA]. The genitive construction τοῦ κλήρου τῶν ἁγίων ‘the inheritance of the saints’ is
translated ‘what God has reserved for his people’ [TEV].
e. ἅγιος (LN 11.27) (BAGD 1.b.β. p. 9): ‘holy’ [BAGD]. The plural form τῶν ἁγίων is
translated as a noun: ‘saints’ [Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NRSV],
‘God’s people’ [LN; REB, TEV], ‘his people’ [SSA; CEV], ‘his own people’ [TNT], ‘God’s
holy people’ [NJB, NLT], ‘holy ones’ [Herm].
f. ἐν with dative object (LN 83.13; 89.76): ‘in’ [Herm, LN (83.13), Lns, NIC, NTC, SSA,
WBC; all versions except NJB], ‘inside, within’ [LN (83.13)], ‘by, by means of, through’ [LN
(89.76)]. This preposition is also translated as a verb: ‘to inherit’ [NJB].
g. φῶς (LN 14.36) (BAGD 3.a. p. 872): ‘light’ [BAGD, Herm, LN, Lns, NTC; KJV, NAB,
NASB, NJB, NLT, NRSV], ‘kingdom of light’ [WBC; CEV, NIV, TEV], ‘realm of light’
[NIC; REB, TNT], ‘heaven’ [SSA].
QUESTION—What relationship is indicated by the use of the participle ἱκανώσαντι ‘having
qualified’?
It is translated as an adjectival comment [Alf, Ea, EG, EGT, LN, Lns, Lt, Mou, My, NIC,
NTC, TNTC, WBC; all versions except NAB]: the father, who has qualified you. It indicates
the reason for giving thanks [Ea, Herm, Lg, My, NIC, NTC, SSA, TNTC, WBC; NAB]:
giving thanks because he has qualified you.
QUESTION—What is meant by ἱκανώσαντι ‘having qualified’?
It means that he made us fit [Ea, Lns, My, NIC, TH, TNTC, WBC; KJV, REB, TEV, TNT],
capable [Alf, LN; NJB, NRSV], worthy [NTC, TH]. He authorized us [Herm], gave us a title
[ICC] to share in the inheritance. It refers to our status [EGT, SSA] of being forgiven,
redeemed and justified [SSA], unworthy though we are [Mou]. God did this by rescuing us
from the kingdom of darkness and transferring us into Jesus’ kingdom, as stated in 1:13 [Lns],
by giving us the Holy Spirit through Jesus [Alf]. He used Jesus’ blood, the Holy Spirit, truth
and hope [Ea]. He qualified them by causing them to hear and receive the gospel [TNTC].
1. It indicates in what respect they are qualified [EG]: having qualified you in respect to
sharing in the inheritance.
2. It indicates result [Lns, SSA]: having qualified you, with the result that you have a share in
the inheritance.
3. It indicates purpose [Ea, Lg]: having qualified you in order that you have a share in the
inheritance.
QUESTION—How are the nouns related in the genitive construction τὴν μερίδα τοῦ κλήρου
‘the share of the inheritance’?
1. The share is each Christian’s part of the inheritance [Alf, Ea, EG, EGT, Lg, NTC, SSA, TH,
WBC], the part or special work in the body for which God has qualified each saint [Lns].
2. Inheritance is in apposition to share [Herm, Lt]: for the share, which is the inheritance. We
do not gain it in any way; it is given to us [Lt].
QUESTION—What is meant by κλήρου ‘inheritance’?
It means what Christians will receive [EGT, SSA, TH, WBC] in heaven [SSA, WBC]. It
means heaven [TNTC]. It is the kingdom of heaven, which in a sense we begin to receive here
[Lg]. It consists of light, which is given to us here, but the real enjoyment of it will come in
heaven [Ea]. It means what we receive here and will receive in fullness in the age to come
[Alf]. It is the kingdom of light, the kingdom of God [Mrt], salvation [My]. It is what is
determined as the lot of each person, whether the kingdom of light or the kingdom of
30

darkness, which for Christians is the kingdom of light [Herm]. It refers to what the entire
body of saints is to do in this life—to bear fruit and grow [Lns].
QUESTION—Who are the saints?
1. The saints are God’s people [Ea, EG, EGT, Lg, LN, Lns, Mrt, NIC, NTC, SSA, TH, TNTC,
WBC; CEV, NJB, NLT, TEV, TNT] chosen by him and holy [Mrt, NIC]. They are Christians
[EG, EGT, Lg, WBC], those belonging to Christ [Ea], those who have been transferred from
darkness into light and are consecrated to God [NTC]. They are called saints because they
have been set apart to serve God [TNTC].
2. The saints are the angels [BAGD, Herm].
QUESTION—What is the function of ἐν τῷ φωτί ‘in the light’?
1. The inheritance is located in the light [Alf, EGT, Herm, Lns, Lt, Mrt, NIC, NTC, SSA,
WBC].
2. The saints are located in the light [Lg; NLT]. A part of God’s qualifying of us is to help us
live in the light [Lg].
3. The inheritance consists of the kingdom of light [Ea, EG; NJB].
4. Light is the means of being qualified [My]: having qualified us by means of the light to share
in the inheritance.
QUESTION—What is meant by φωτί ‘light’?
1. It means the kingdom of light, in contrast with the kingdom of darkness in 1:13 [EG, NIC].
Christians are already in the kingdom of light [Alf, EG, Herm], which includes goodness
[NIC], truth [Herm, NIC], salvation and God’s presence, and affects the way we live [Herm].
It is knowledge of God, love, peace, joy, salvation and grace, which the saints are enjoying
now, but will experience in full measure in heaven [NTC]. It is the kingdom of God and refers
to truth and life [TH]. It is the gospel, which contains knowledge, wisdom and understanding
[Lns]. It is the content of the gospel. It saves us and enables us to live as we should [My].
2. It means heaven [Ea, EGT, SSA], the kingdom of light of the future age [WBC]. It begins in
an imperfect state here and now [Ea]. Light is a synecdoche for heaven, an important
characteristic of heaven being used for the whole [SSA].
DISCOURSE UNIT: 1:13–2:3 [Lt]. The topic is Christ: about his work and who he is.
DISCOURSE UNIT: 1:13–23 [SSA]. The topic is God our Father reconciling us to himself
and putting us under the rulership of his Son, who is over all created things.
DISCOURSE UNIT: 1:13–20 [SSA]. The topic is God our Father putting us under the
rulership of his Son, who is over all created things.
DISCOURSE UNIT: 1:13–14 [Lt]. The theme is our deliverance and redemption through the
Son.
1:13 who rescueda us fromb the domain/powerc of-darknessd
LEXICON—a. aorist mid. indic. of ῥύομαι (LN 21.23) (BAGD p. 737): ‘to rescue’ [BAGD, LN,
Lns, NIC, NTC, SSA, WBC; all versions except KJV, NASB], ‘to deliver’ [BAGD, Herm,
LN; KJV, NASB], ‘to save’ [BAGD].
b. ἐκ with genitive object (LN 84.4): ‘from’ [Herm, LN, NIC, WBC; all versions], ‘out of’
[LN, Lns, NTC], ‘out from’ [LN]. The prepositional phrase ἐκ τῆς ἐξουσίας ‘from the
domain/power’ is translated ‘so that we are no longer ruled’ [SSA].
c. ἐξουσία (LN 37.13; 37.36; 76.12) (BAGD 4.b. p. 278): ‘domain’ [BAGD, NTC; NASB,
REB, TNT], ‘power’ [LN (76.12); CEV, KJV, NAB, NRSV, TEV], ‘authority’ [LN (76.12),
Lns], ‘dominion’ [NIC; NIV], ‘jurisdiction’ [LN (37.36)], ‘control’ [LN (37.13)], ‘ruling
force’ [NJB], ‘tyrannical rule’ [Herm], ‘tyranny’ [WBC]. This noun is also translated as a
verb: ‘to be ruled’ [SSA]; as a noun phrase: ‘the one who rules in the kingdom’ [NLT].
d. σκότος (LN 88.125) (BAGD 2.b. p. 758): ‘darkness’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV], ‘gloom’ [BAGD], ‘evil world, realm of evil’ [LN], ‘dark
(power) of Satan’ [CEV], ‘the evil one’ [SSA]. For this verse LN also gives the possibilities
of this word meaning ‘sin, the Devil, Satan’.
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QUESTION—What relationship is indicated by ὅς ‘who’?
1. It indicates amplification [Alf, Ea, Herm, Lg, My, TNTC, WBC]: he qualified you for the
share of the inheritance of the saints in the light, that is, he rescued us from the domain of
darkness and transferred us into the kingdom of the son of his love. It does not, however, tell
us all that is involved in the qualifying, but only that we left the one kingdom and entered into
the other [Ea].
2. It opens a new paragraph [ICC, Lt, SSA; NASB, REB]: God the Father rescued us from the
domain of darkness and transferred us into the kingdom of the son of his love.
3. It indicates reason [EG, NTC; NJB, NLT]: giving thanks to the Father because he rescued us
from the domain of darkness and transferred us into the kingdom of the son of his love.
4. It indicates means [EGT, Lns]: he qualified you for the share of the inheritance of the saints
in the light by rescuing us from the domain of darkness and transferring us into the kingdom
of the son of his love.
QUESTION—To whom does ἡμᾶς ‘us’ refer?
It includes all believers [EG, NTC, TH, WBC], but the direct reference is ‘us’ inclusive,
referring to Paul and the Colossians [WBC], to Paul, Timothy, and the Colossians [EG], to
Paul, his colleagues, and the Colossians [NTC]. Paul never forgets that God did all this for
him, too, unworthy though he was, and in Paul’s deep emotion he changes from second
person to first [NTC].
QUESTION—What is meant by ἐξουσίας ‘domain/power’?
1. It means the rule of a despot [EG, Herm, Lt, TNTC, WBC] who has usurped power [Lt,
NTC], a domain where power is exercised [Alf, BAGD, Herm, Mrt, NTC]. It means realm
[Mou, Mrt, NIC], dominion [EG; NIV], jurisdiction [NIC], tyranny [WBC]. It is used as a
parallel to kingdom [EG, Herm] and indicates that the darkness is not a mere state, but it has
authority and is active [EG].
2. It means power [Lg, LN, My; KJV, NAB, NRSV, TEV] over people [Lg], authority
exercised over others [ICC, SSA], authority which has power and the right to exercise that
authority [Lns]. It is used as a parallel to the kingdom mentioned in the following clause
[SSA].
QUESTION—How are the nouns related in the genitive construction τῆς ἐξουσίας τοῦ σκότους
‘the domain/power of darkness’?
1. The darkness, which refers to Satan, rules [NTC, SSA, TNTC, WBC] over people [NTC,
SSA, TNTC] and over his demons [NTC]. It is where evil powers are in control [Mrt, NIC]
and influence people in a bad way, where Satan’s authority is exercised and people are in
bondage to him [Mrt]. They are in bondage to the evil powers [NIC].
2. Darkness is a characteristic of the domain [Alf, EG, Herm, ICC] or of the power [Lg].
3. Domain refers to the power which the darkness has [My]. The darkness has authority and is
a power from which no one is able to escape [Lns]. It exercises authority and is not merely a
description of the domain [EGT].
QUESTION—What is meant by σκότους ‘darkness’?
It means gloom [Ea, EG, NTC] and is used in connection with Satan [Herm, LN, Mrt, My,
NIC, NTC, SSA, TNTC, WBC] and his demons [Mrt, NIC, NTC, WBC], with sin [Ea, LN,
NIC, NTC], falsehood [My, NIC, NTC], misery [Ea, NTC], bondage [Mrt, NTC], ignorance
[Ea, NTC], impossible ideals and selfishness [NTC]. It means the mode of life and standards
of conduct of those who are not Christians [Alf]. It is in contrast to the light of 1:12 [Alf, Ea,
EGT, Herm, Lg, Mou, My, NIC, TNTC, WBC] and to the Son of the Father’s love mentioned
in the following clause [Alf, Herm, Lg, My, SSA].
and transferreda (us) intob the kingdomc of-the Son of-his love,
LEXICON—a. aorist act. indic. of μεθίστημι (LN 13.64) (BAGD 1. p. 499): ‘to transfer’ [BAGD,
Herm, Lns, NIC, SSA, WBC; NASB, NJB, NRSV], ‘to bring’ [CEV, NAB, NIV, NLT, REB,
TNT], ‘to bring safe’ [TEV], ‘to translate’ [KJV], ‘to transplant’ [NTC], ‘to transform’ [LN].
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It means to take from one place to another [Herm, My]. It was used of kings who took people
from their country and transplanted them in another country [Herm, Lt, NTC, WBC]. The
transferal referred to in this verse is spiritual [Ea, Mrt, My, SSA] and took place when we
were converted [Alf, Lt, WBC] or baptized [Herm, Lt]. It includes a change in our conduct
and way of living [Ea, Herm, Lg, Mou, WBC].
b. εἰς with accusative object (LN 13.62; 84.22): ‘into’ [Herm, LN (84.22), Lns, NIC, NTC,
WBC; all versions except NASB, NJB], ‘to’ [LN (13.62); NASB, NJB]. The prepositional
phrase εἰς τὴν βασιλείαν ‘into the kingdom’ is translated ‘so that we are ruled’ [SSA].
c. βασιλεία (LN 1.82; 37.64) (BAGD 3.d.; 3.g. p. 135): ‘kingdom’ [BAGD, LN (1.82), Lns,
NIC, NTC, WBC; all versions], ‘rule, reign’ [LN (37.64)]. The phrase τὴν βασιλείαν τοῦ
υἱοῦ τῆς ἀγάπης αὐτοῦ is translated ‘the domain of his beloved Son’s rule’ [Herm], ‘we are
ruled by his Son whom he loves’ [SSA]. This word means rule [Herm, SSA, TH] or the
domain where one rules [Herm, TH], dominion [Mrt], and has people as its citizens [Ea, EG,
Lt]. The word implies a rule which is organized and well-ordered [Lt].
1. It indicates conjoining [Alf, Ea, Mrt, WBC], joining the negative and positive aspects [Alf,
Mrt, WBC] of the qualifying mentioned in 1:12 [Alf, WBC], joining the leaving of the one
kingdom and the entering into the other one [Ea]: he rescued us from the domain of darkness
and transferred us into the kingdom of the son of his love.
2. It indicates equivalence [Lns, My]: he rescued us from the domain of darkness, that is, he
transferred us into the kingdom of the son of his love. The second clause is a positive
restatement of the negative statement of the first clause [Lns].
3. It indicates means [EG]: he rescued us from the domain of darkness by transferring us into
the kingdom of the son of his love.
4. It indicates result [SSA]: he rescued us from the domain of darkness and as a result
transferred us into the kingdom of the son of his love.
5. It indicates sequence [Lg]: he rescued us from the domain of darkness, and then he
transferred us into the kingdom of the son of his love. He did not stop with just the rescuing,
but he went on to do the transferring [Lg].
QUESTION—How are the nouns related in the genitive construction τὴν βασιλείαν τοῦ υἱοῦ
‘the kingdom of the Son’?
The Son is the one who rules [Ea, Herm, Lns, Lt, Mrt, My, SSA, TH, TNTC, WBC]. The
kingdom belongs to him [Ea, EG, Lg].
QUESTION—What is τὴν βασιλείαν τοῦ υἱοῦ ‘the kingdom of the Son’?
It is a present reality [Ea, EGT, Herm, Lg, Lns, Lt, Mou, Mrt, NIC, NTC, TNTC, WBC] and
brings salvation [Herm]. It is moral and spiritual [Lt, Mou] and is present wherever the gospel
rules [Lns], but it also has a future aspect in heaven, where it will be perfected [Ea, Lg]. It will
be perfected in the future age [Lt, NIC, NTC]. It is a future kingdom, but because of our union
with Christ it is as certain as if we were already in it [My].
QUESTION—How are the nouns related in the genitive construction τοῦ υἱοῦ τῆς ἀγάπης
αὐτοῦ ‘the Son of his love’?
1. The Son is the object of the love [Alf, BAGD, Ea, EG, EGT, Herm, ICC, Lg, My, SSA, TH,
WBC; NIV, NJB]: the Son whom the Father loves. And through the Son, the Father’s love
comes to us [EGT, Lg]. This construction is synonymous with ‘my beloved son’ of the
gospels [Ea, EG, Mou, Mrt, NIC; KJV, NAB, NASB, NRSV, REB, TEV, TNT]. It is not
completely synonymous, in that it gives emphasis to the love [ICC, My]. It gives emphasis to
the Son as loved by the Father [Lg]. It points out the greatness of the Son and of his kingdom
[EGT].
2. The Son is the manifestation of the love [Lns, Lt]: the Son who shows the Father’s love to
humankind. Love is the essence of the Son, just as it is of the Father [Lt].
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3. The Son is the object of the love and also its manifestation [NTC, TNTC]: the Son whom the
Father loves and who shows the Father’s love to humankind.
DISCOURSE UNIT: 1:14–29 [Lg]. The topic is the joy Paul had as he suffered and
ministered.
1:14 ina whom we-have the redemption,b the forgivenessc of-sins;d
TEXT—Some manuscripts include διὰ τοῦ αἵματος αὐτοῦ ‘through his blood’ after
ἀπολύτρωσιν ‘redemption’. It is omitted by GNT with an A rating, indicating that the text is
certain. It is included only by KJV and NLT.
LEXICON—a. ἐν with dative object (LN 89.119; 90.6): ‘in’ [Herm, LN (89.119), NIC, NTC, WBC;
KJV, NASB, NIV, NJB, NRSV], ‘in connection with’ [Lns], ‘by’ [LN (90.6); TEV], ‘by
means of’ [SSA], ‘through’ [NAB, REB], not explicit [CEV, NLT]. The entire clause is
translated ‘the Son forgave our sins and set us free’ [TNT].
b. ἀπολύτρωσις (LN 37.128) (BAGD 2.a. p. 96): ‘redemption’ [BAGD, Herm, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NRSV], ‘ransoming’ [Lns], ‘release’ [REB], ‘liberation,
deliverance’ [LN], ‘acquittal, the state of being redeemed’ [BAGD], ‘freedom’ [NJB]. The
verb phrase ἔχομεν τὴν ἀπολύτρωσιν ‘we have redemption’ is translated ‘we are set free’
[TEV], ‘God has purchased our freedom’ [NLT], ‘(God’s Son) sets us free’ [CEV], ‘we have
been redeemed’ [SSA]. The literal meaning is being set free from prison and bondage [Herm,
WBC]. Here it means being freed from bondage to sin [EG, NTC], deliverance [EGT], having
come into true freedom [NTC]. It is the result of being set free [TH]. It means being set free
by the payment of a ransom [Lns, Lt, My, NIC, NTC], which is the blood of Jesus [Lns, My,
NIC, NTC, SSA; KJV, NLT]. It does not include the idea of a ransom being paid [EGT, TH].
c. ἄφεσις (LN 40.8) (BAGD 2. p. 125): ‘forgiveness’ [Herm, LN, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NJB, NRSV], ‘remission’ [Lns], ‘pardon, cancellation of punishment or
guilt’ [BAGD]. The verb phrase ἔχομεν τὴν ἄφεσιν τῶν ἁμαρτιῶν ‘we have the forgiveness
of sins’ is translated ‘our sins are forgiven’ [REB, TEV], ‘our sins have been forgiven’ [SSA],
‘God has forgiven all our sins’ [NLT], ‘who forgives our sins’ [CEV]. It means remission
[Alf, Ea, Lns, NIC, NTC, WBC], being pronounced free from guilt and declared righteous,
having our sins taken so far away that never again will they be found [Lns]. It includes being
released from the consequences or punishment due to sin [Ea], and it brings about a change in
behavior [Mou, Mrt]. When our sins are forgiven, we receive joy, peace, hope and holiness
[Ea]; we are brought under the Lordship of Christ and we receive life and eternal blessings
[Herm].
d. ἁμαρτία (LN 88.289): ‘sin’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions]. It means
to act contrary to the will and law of God [LN]. It means any way in which we have come
short in doing God’s commands. It includes guilt. It is what kept us in bondage to the
darkness [Lns].
QUESTION—How is this clause related to the preceding?
1. It indicates means [Ea, Lns, Mrt, My]. It is the means of the qualifying [Lns]: he qualified
you for the share of the inheritance of the saints in the light by means of our redemption. It is
the means of the qualifying and of the rescuing from the domain of darkness and the transferal
into the kingdom of the Son of the Father’s love [Ea]. It is the means of the rescuing from the
domain of darkness [Mrt]. It is the means of the transferal into the kingdom of the Son of the
Father’s love [My].
2. It indicates a restatement [NTC, SSA]: he rescued us from the domain of darkness and
transferred us into the kingdom of the Son of his love, that is, we are redeemed.
3. It indicates an amplification of the qualifying [WBC]: he qualified you for the share of the
inheritance of the saints in the light, meaning that we are redeemed.
4. It indicates the result of having been transferred into the kingdom of the Son [NIC]: he
transferred us into the kingdom of the Son of his love, and as a result we are redeemed.
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5. It indicates a reason for the thanksgiving [TNTC]: giving thanks to the Father because we
are redeemed.
1. It indicates the means of redemption [Ea, EG, EGT, Lns, NIC]. We are redeemed through
being in union with Christ [Ea, EG], through believing in him [Lns], through being in union
with Christ by means of our faith [NIC], through having Christ [EGT].
2. It indicates the agent of redemption [Alf, Lt, My, NTC, SSA, TH, TNTC; TEV]: we are
redeemed by means of what Christ did.
QUESTION—Who is the implied actor of ἀπολύτρωσιν ‘redemption’?
1. The implied actor is Christ [Ea, Lns, NTC; CEV, TNT].
2. The implied actor is God the Father [Herm, Lg, NIC, SSA, WBC; NLT].
QUESTION—From what is it implied that we have been redeemed?
We have been redeemed from bondage [EG, My, NIC, NTC, TH, TNTC] to sin [EG, NTC],
from the punishment due to sin [My], from the curse [NTC].
QUESTION—What is the relationship between ἀπολύτρωσιν ‘redemption’ and ἄφεσιν
‘forgiveness’?
1. Forgiveness is a restatement of redemption [Ea, EG, EGT, Herm, Lt, Mou, Mrt, WBC;
TEV]: we are redeemed, that is, our sins are forgiven.
2. Forgiveness is the result of redemption [Lns, NTC]: we are redeemed, as a result of which
our sins are forgiven.
3. Forgiveness is a specific of redemption [SSA]: we are redeemed, in particular, our sins are
forgiven.
4. Forgiveness is simultaneous with redemption [NIC]: we were redeemed, and at the same
time our sins were forgiven.
QUESTION—Who is the implied actor of ἄφεσιν ‘forgiveness’?
1. The implied actor is God [Lg, Lns, NTC, SSA, TH]: our sins are forgiven by God.
2. The implied actor is Christ [Ea, NIC]: our sins are forgiven by Christ.
DISCOURSE UNIT: 1:15–2:3 [EG; NAB]. The topic is the work of Christ and what Paul
was sent to do [EG], the preeminence of Christ [NAB].
DISCOURSE UNIT: 1:15–23 [NLT]. The topic is Christ as supreme.
DISCOURSE UNIT: 1:15–20 [EG, NTC, TH, WBC; NJB]. The topic is Christ as supreme
[EG, NTC, WBC; NJB] over creation [EG, WBC; NJB] and over those who are redeemed
[EG, WBC], Christ’s person and work [TH].
DISCOURSE UNIT: 1:15–19 [Lt]. The topic is Christ as supreme.
DISCOURSE UNIT: 1:15–17 [ICC]. The topic is Christ as supreme in his person and in his
office.
1:15 who is (the) imagea of-the invisible/unknownb God, (the) firstbornc of-all creation,d
LEXICON—a. εἰκών (LN 58.35; 58.61) (BAGD 1.b. p. 222): ‘image’ [BAGD, Herm, Lns, NIC,
NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV, REB], ‘likeness’ [BAGD, LN (58.35)],
‘representation’ [LN (58.61)], ‘visible likeness’ [TEV], ‘visible image’ [NLT]. The clause ὃς
ἐστιν εἰκὼν τοῦ θεοῦ ‘who is the image of God’ is translated ‘He in his own person shows us
what God is like’ [TNT], ‘is exactly like God’ [CEV], ‘he reveals perfectly what God is like’
[SSA]. This word includes a likeness, a representation and a revealing [EG, Lt, SSA], a
likeness in an essential characteristic or attribute [ICC], a visible [Ea, EG, My], exact and
perfect representation in every detail [Ea]. The word itself does not indicate perfect
resemblance [ICC, Lt], nor does it necessarily indicate visibility [Lg]. See this word at 3:10.
b. ἀόρατος (LN 24.4) (BAGD p. 79): ‘invisible’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except CEV, NJB, TNT], ‘unseen’ [BAGD; NJB, TNT], ‘what cannot be seen’
[LN], ‘who cannot be seen’ [SSA; CEV].
35

c. πρωτότοκος (LN 10.43; 13.79; 87.47) (BAGD 2.a. p. 726): ‘firstborn’ [BAGD, Herm, LN
(10.43), Lns, NIC, NTC, WBC; CEV, KJV, NAB, NASB, NIV, NJB, NRSV], ‘existing first’
[LN (13.79)], ‘existing before’ [LN (13.79)], ‘superior to’ [LN (87.47)]. This noun is also
translated as a verb phrase: ‘to take precedence’ [TNT], ‘to rank above’ [SSA]; as a noun
phrase followed by an adjective: ‘first-born Son, superior’ [TEV]; by a clause: ‘his is the
primacy’ [REB], ‘he existed before God made anything at all and is supreme’ [NLT].
d. κτίσις (LN 1.4; 42.38) (BAGD 1.b.α. p. 455): ‘creation’ [Herm, LN, Lns, NIC, WBC; CEV,
NASB, NIV, NJB, NLT, NRSV, REB], ‘creature’ [BAGD, LN (42.38), NTC; KJV, NAB],
‘created thing’ [BAGD; TEV], ‘what was made’ [LN (1.4)], ‘what has been created’ [LN
(42.38)], ‘which has been created’ [SSA], ‘created universe’ [TNT], ‘universe’ [LN (1.4)].
QUESTION—How is this verse related to the preceding?
1. After stating in 1:14 what we have because of Christ, Paul now describes Christ [Alf, Herm,
Lns, My, NIC], who he is [Alf, Lns, My] and his rank [Lns, My, NIC] and work [Lns].
2. It is the reason for 1:14 [Ea]: through him we are redeemed and our sins are forgiven,
because he is the image of the invisible God.
QUESTION—To what time does ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ‘who is the image of
the invisible God’ refer?
1. It refers to the present time, to Christ in his glorified state [Alf, EGT, ICC, Lg, My, TNTC].
2. It refers to all eternity [BAGD, Lns, Lt, NTC, WBC], to what Jesus is and always has been
and not only to his time here on earth, in that his being the image of God was already a reality
before the world was created [Lns].
3. It refers to the time when Christ was here on earth [Mrt, NIC, TH].
4. The main reference is to when Christ was here on earth and to his present work at God’s
right hand, but it also includes his creation of the universe and preservation of it [Ea].
QUESTION—What is meant by αὀράτου ‘invisible/unknown’?
1. It means something which has never been seen [EG, NTC] and cannot be seen [Ea, EG,
SSA, TH]. It means physically invisible [Mrt, SSA]. God is invisible because he is spirit; he is
not of a material substance [Mrt].
2. It means unable to be known [EGT].
3. It means both physically invisible and unable to be known [Alf, Lt].
QUESTION—What is meant by εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ‘image of the invisible/unknown
God’?
It means that Jesus represents God visibly [Alf, Ea, EG, ICC, Lns, Mrt, My, NIC, NTC, SSA,
TH, WBC; NLT, TEV] and exactly [Ea, EG, Mou, Mrt, My, NIC, SSA, TNTC, WBC] to
people [NTC, TH], to believers [EGT, Lns, Mrt]. It means that he is God [Ea, Herm, Lg, Lns,
Mrt, My, NTC, TNTC] and that he reveals God to us, by virtue of which we see the invisible
God [Ea, ICC, Lg, Lns, Mou, Mrt, My, NIC, NTC, WBC]. It means that Jesus is the
revelation of God, that he makes God known [Herm, Lt], and it refers to the fact that Jesus is
sovereign [Herm]. Because Jesus is the eternal Son of God he is God, and as such he makes
God and God’s majesty visible to us by means of our faith [Lns]. He reveals the nature of
God, that about God which is invisible [Alf, NIC]. He is so much like the Father that he
makes the Father known to Christians [EGT]. We can see God to a certain extent in nature
and in people, who are created in his image, but it is only in Jesus that we see God perfectly
[Mou]. At the second coming the whole world will see Jesus’ visible revealing of God’s
majesty [My].
QUESTION—What is meant by πρωτότοκος ‘firstborn’?
It was a title of the Messiah [ICC, Lt, NIC, SSA, TNTC]. It means that Jesus is the eternal
Son of God and thus is God [Lns] and not a created being [EG, Lns]. It does not refer to
Jesus’ birth as a human being [Alf, TH], but to his relation to God as the eternal Son of God
and his heir [TH]. ‘Image of the invisible God’ refers to Christ’s relation to God, and
‘firstborn of all creation’ to his relation to the creation [Lg, Lt, My, WBC].
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QUESTION—What is meant by πάσης κτίσεως ‘all creation’?
1. It means all creatures [BAGD, EGT, Lns, My, NTC; KJV, NAB], all created things [BAGD,
EGT, ICC, SSA; TEV], including the new creation [SSA], every kind of creature, angels and
people [Lg].
2. It means creation as a whole [Alf, Ea, Lt; TNT], the universe [Ea, Mou].
QUESTION—What is meant by πρωτότοκος πάσης κτίσεως ‘firstborn of all creation’?
1. It means that Jesus ranks above all creation [Ea, EGT, Herm, Lns, SSA; REB] and is its Lord
[Herm], in that he existed before creation and it was through him that all things were created
[Herm]. God the Father has given the rulership of the universe to Jesus and all of our dealings
are with him as the Father’s representative [Ea]. He is Lord and ruler [Ea, EGT].
2. It means that Jesus existed before anything was created [ICC, Lg, My]. He is higher than
creation [My].
3. It means both that Jesus ranks above all creation and that he existed before all creation [Alf,
EG, Lt, Mou, Mrt, NIC, NTC, TH, TNTC, WBC; NLT]. He is distinct from creation [Lt,
Mou, NIC, NTC, TH, WBC] and it was through him that all things were created [Lt, Mou,
NIC, NTC]. He is the Lord of creation [Lt, NIC, WBC]. He is heir of all things and ruler of all
things [Lt, NIC, NTC].
1:16 for
LEXICON—ὅτι (LN 89.33): ‘for’ [Herm, LN, NTC, WBC; KJV, NASB, NIV, NJB, NRSV, TEV,
TNT], ‘because’ [LN, Lns, NIC], ‘since’ [LN, SSA], ‘in view of the fact that’ [LN], not
explicit [CEV, NAB, NLT, REB].
QUESTION—What relationship is indicated by this word?
1. It indicates grounds for the statement that Christ is the firstborn of all creation [EG, EGT,
Herm, ICC, Lg, Lt, My, SSA, TNTC, WBC]: he is the firstborn of all creation, since all things
were created by him. It is grounds for the statement that Christ is the image of the invisible
God, the firstborn of all creation [Ea, Lns].
2. It indicates amplification [Alf]: Christ is the firstborn of all creation, meaning that in him all
things were created. This shows that Christ being the firstborn of all creation does not mean
that he was part of creation [Alf].
in/bya him were-createdb all-things in the heavensc and on the earth, the visible-thingsd
and the invisible-things,e
LEXICON—a. ἐν with dative object (LN 90.6) (BAGD I.5.a. p. 259): ‘in’ [BAGD, Herm, NIC,
NTC, WBC; NAB, NJB, NRSV, REB], ‘by’ [LN; CEV, KJV, NASB, NIV, TNT], ‘by means
of’ [SSA], ‘through’ [NLT, TEV], ‘in connection with’ [Lns]. This indicates the agent of an
action and often implies that the agent is being used as an instrument [LN].
b. aorist pass. indic. of κτίζω (LN 42.35) (BAGD p. 455): ‘to be created’ [BAGD, Herm, LN,
Lns, NIC, NTC, SSA, WBC; all versions except NLT, TEV, TNT]. The passive is also
translated as active: ‘God created’ [NLT, TEV, TNT].
c. οὐρανός (LN 1.3; 1.5; 1.11) (BAGD 1.e. p. 594): ‘heaven’ [BAGD, Herm, LN (1.11), Lns,
NIC, NTC, SSA, WBC; all versions], ‘sky’ [LN (1.5)]. When ὁ οὐρανὸς καὶ ἡ γῆ ‘the heaven
and the earth’ occur together, it means God’s creation as a whole: ‘heaven and earth,
universe’ [LN (1.3)].
d. ὁρατός (LN 24.3) (BAGD p. 577): ‘visible’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC; all
versions except CEV, NLT, TEV], ‘seen’ [CEV, TEV], ‘what can be seen’ [LN, SSA], ‘the
things we can see’ [NLT].
e. ἀόρατος ‘invisible’: See this word at 1:15.
1. It indicates that Christ is the agent of creation [Herm, LN, SSA, TH, TNTC; CEV, KJV,
NASB, NIV, NLT, TEV, TNT]: all things were created by Christ. This preposition has the
same meaning as διά ‘through’ in the last clause of the verse [Herm, TNTC]. There is a slight
37

difference in meaning, in that the ‘through’ of the last clause expresses the agency
unambiguously [SSA]. God created all things through Christ [Herm, SSA, TH, TNTC; TEV,
TNT].
2. It indicates location [BAGD, Ea, EG, ICC, Lg, Lt, Mou, My]: in Christ the creation of all
things took place. The energy needed to create everything resided in Christ [EG, My]. The
idea and thought to create all things resided in Christ [Mou]. The thought and plan were his,
and also the power needed to carry out the thought and plan. He created all things [Ea]. The
laws and purposes of the creation reside in him [Lt]. God created all things in Christ [EG, Lg,
Lt, Mou, My].
3. It indicates that in association with Christ everything was created [Alf, EGT, Lns, NIC,
NTC, WBC]: in connection with Christ all things were created. The creation was not brought
into being independently of Christ [NIC, WBC]. Apart from him nothing would have been
created [EGT]. It means in connection with Christ and indicates that all three persons of the
Godhead were involved in the creation [Lns]. It means that Christ was the pattern for the
created things, being their point of reference [NTC]. God created all things in connection with
Christ [Lns, NIC, WBC].
QUESTION—What is meant by τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς ‘all things in the
heavens and on the earth’?
It refers to all created things [Alf, Ea, EG, EGT, ICC, Lg, Lt, My, SSA, TH, TNTC], both
animate and inanimate [TH]. It includes everything in the heavens and on the earth [Herm,
Lns, My], that is, in the universe [Ea, LN, Lns]. It means the inhabitants of heaven and earth
[NIC]. It emphasizes the fact that absolutely everything is included [Lns, NTC, SSA, WBC].
QUESTION—What is meant by τὰ ὁρατά ‘the visible things’?
It means things which are by nature visible [Ea, EG, EGT, ICC, Lg, Lns, Lt, My, TH] to
people [Ea, TH]. It means the things on the earth [NTC, SSA, WBC] and the sun, moon and
stars [Lg, Lt]. It includes both the material and spiritual parts of people [ICC, My]. It includes
only material things [Lt].
QUESTION—What is meant by τὰ ἀόρατα ‘the invisible things’?
It means the spirit world [Alf, ICC, Lns, My, NIC, SSA], described as ‘thrones, dominions,
rulers and authorities’ [Alf, ICC, Lns, My, SSA]. It means the things in the heavens [Ea, My,
NTC, SSA, WBC]. Another view is that these invisible things can be located both in heaven
and on earth [Lg, Lns, Lt, TNTC] and can refer to people’s souls [Lg, Lt], and to whatever is
nonmaterial [Lt].
whethera thronesb or dominionsc or rulersd or authorities;e
LEXICON—a. εἴτε (LN 89.69): ‘whether’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB, NASB,
NIV, NRSV], ‘including’ [CEV, TEV], ‘in particular’ [SSA], not explicit [NJB, NLT, REB,
TNT].
b. θρόνος (LN 12.44; 37.70) (BAGD 2.b. p. 364): ‘throne’ [Herm, Lns, NIC, NTC, WBC; all
versions except CEV, NLT, TEV], ‘spiritual power’ [LN (12.44); TEV], ‘force’ [CEV],
‘king’ [NLT], ‘ruler, royal ruler’ [LN (37.70)]. It is the name of a class of supernatural beings,
indicating that they sit on thrones [BAGD]. All four nouns are combined: ‘all types of
important spirit beings’ [SSA].
c. κυριότης (LN 12.44; 37.52) (BAGD 3. p. 461): ‘dominion’ [BAGD, Herm, NIC, NTC,
WBC; KJV, NASB, NRSV], ‘lordship’ [Lns; TNT], ‘lord’ [LN (12.44); TEV], domination
[NAB], ‘power’ [CEV, NIV], ‘ruling force’ [NJB], ‘ruling power’ [LN (37.52)], ‘bearer of the
ruling power’ [BAGD], ‘kingdom’ [NLT], ‘sovereignty’ [REB]. It is used of a special class of
angelic powers [BAGD].
d. ἀρχή (LN 37.56) (BAGD 3. p. 112): ‘ruler’ [BAGD, LN; CEV, NASB, NIV, NLT, NRSV,
TEV, TNT], ‘principality’ [NIC, NTC, WBC; KJV, NAB], ‘rulership’ [Lns], ‘sovereignty’
[NJB], ‘authority’ [BAGD; REB], ‘power’ [Herm]. It is used of angelic and demonic powers,
38

because they were thought of as having a political organization [BAGD]. See this word at
2:10, 15.
e. ἐξουσία (LN 37.38) (BAGD 4.c.β. p. 278): ‘authority’ [LN, Lns, NTC; CEV, NASB, NIV,
NLT, TEV, TNT], ‘power’ [NIC, WBC; KJV, NAB, NJB, NRSV, REB], ‘principality’
[Herm], ‘bearer of authority’ [BAGD], ‘ruler’ [LN]. It is used of bearers of authority in the
spirit world [BAGD]. See this word at 2:10, 15.
QUESTION—What relationship is indicated by εἴτε ‘whether’?
1. It specifies the ‘invisible things’ [Alf, Ea, EG, ICC, Lg, Lns, Mrt, My, NIC, SSA]: invisible
things, specifically, thrones, dominions, rulers and authorities. This is not an exhaustive list
[EG, My] of all the ranks of angels [My] or of all the classes of supernatural beings [EG].
2. It gives examples of ‘all things’ [EGT, Herm, Lt, TH, TNTC]: in him were created all things,
including thrones, dominions, rulers and authorities.
QUESTION—What is meant by θρόνοι ‘thrones’, κυριότητες ‘dominions’, ἀρχαί ‘rulers’ and
ἐξουσίαι ‘authorities’?
They are orders of angels [EGT, Herm, Lg, Lt, Mrt, My, NIC, NTC, SSA, WBC], of heavenly
powers [Alf, Ea], of supernatural authorities [Mou]. They are supernatural powers, and it is
not designated as to whether they are good or bad [TH]. Some think they refer to both good
and bad angels [NTC]. Others think this refers to only the good angels [SSA]. Others think
that Paul probably has more in mind the hostile angels [NIC, WBC]. Perhaps they are evil
forces working in the world through false religions and oppressive governments [TNTC]. Paul
has supernatural beings especially in mind, but the terms include all authorities—good angels,
demons, and earthly, human authorities [Lt].
QUESTION—How are the four nouns θρόνοι ‘thrones’, κυριότητες ‘dominions’, ἀρχαί ‘rulers’
and ἐξουσίαι ‘authorities’ related?
1. There are significant differences in meaning [Ea, EG, EGT, Lg, Lt, My, TNTC].
Θρόνοι ‘thrones’ refers to the highest rank of celestial beings [Ea, EGT, Lg, Lt, My]. It means
angels who sat on thrones [EG, EGT, ICC, Lt, My] which surrounded God’s throne [ICC, Lt,
Mou, My]. It means celestial beings on thrones [Ea, Mou]. It, along with dominions, refers to
the position held. It is more important than dominions [TNTC].
Κυριότητες ‘dominions’ means the rank which occupies second place in the hierarchy, being
next in importance to thrones [EGT, Lt, My]. It is the lowest of the four [Lg]. It means
supernatural powers who exercise dominion in the heavenly sphere [EG]. It emphasizes the
nobility of the celestial beings [Ea]. It, along with thrones, refers to the position held. It is less
important than thrones [TNTC].
Ἀρχαί ‘rulers’ means the rank which occupies third place in the hierarchy, being next in
importance to dominions [EGT, My]. It, together with authorities, occupies third place in the
hierarchy [Lt]. Together with authorities, it ranks between thrones and dominions [Lg]. It
means supernatural powers who exercise rule in the heavenly sphere [EG]. It emphasizes the
high rank of the celestial beings [Ea]. It, along with authorities, refers to the fact that there are
those who are under their authority. It is more important than authorities [TNTC].
Ἐξουσίαι ‘authorities’ means the rank which occupies fourth place in the hierarchy, being next
in importance to rulers [EGT, My]. It, together with rulers, occupies third place in the
hierarchy [Lt]. Together with rulers, it ranks between thrones and dominions [Lg]. It means
supernatural powers who exercise authority in the heavenly sphere [EG]. It emphasizes the
might of the celestial beings [Ea]. It, along with rulers, refers to the fact that there are those
who are under their authority. It is less important than rulers [TNTC].
2. There are no significant differences in meaning [Lns, SSA, TH, WBC]. Whether the terms
are designations of differing ranks or not is not what is in focus here [NTC]. They are
probably the four highest orders in rank [SSA, WBC], four of the highest orders in rank
[NIC]. Mentioning the most important ones would implicitly include all the lesser ones
39

[SSA]. Paul is only using terms from current beliefs about angels and does not mean to say
that this hierarchy really exists [Lt]. They are designations of the authority exercised by
unseen beings of the spirit world and have nothing to do with differing degrees of rank. All of
the unseen beings of the spirit world exercise all four types of authority [Lns].
all-things througha him and forb him have-been-created
LEXICON—a. διά with genitive object (LN 90.4) (BAGD A.III.2.a. p. 180): ‘through’ [Herm, LN,
Lns, NIC, NTC, WBC; NAB, NJB, NLT, NRSV, REB, TEV, TNT], ‘through (the agency of)’
[BAGD], ‘by’ [LN; CEV, KJV, NASB, NIV], ‘by means of’ [SSA].
b. εἰς with accusative object (LN 90.41): ‘for’ [Herm, LN, Lns, NIC, WBC; all versions], ‘with
a view to’ [NTC], ‘in order that he might be glorified by everything’ [SSA].
QUESTION—How is this clause related to the first part of the verse?
It is a restatement of the first clause in the verse, ‘in him were created all things in the heavens
and on the earth’, with some expansion [Ea, Herm, ICC, Lg, Lns, My, SSA, TH, WBC], and
its purpose is to emphasize that the invisible beings have also been created, just as the things
which can be seen [Lns]. It is also a summary of the entire verse up to this point [TH]. This
clause, together with 1:17, is parenthetical [EGT].
It indicates a relationship of agent [Alf, Ea, EGT, Herm, ICC, Lg, Lns, Lt, My, NIC, NTC,
SSA, TH, TNTC, WBC; all versions]: all things have been created by Christ. This does not
subtract from creation being ascribed first and foremost to God the Father [Lns]. It is assumed
that God the Father is supreme [EGT]. It was in cooperation with God the Father [Lt]. Christ
is the sole agent, as God the Father is not mentioned here at all. Christ created all things by his
power [Ea]. It is not synonymous with the ‘in’ of the first clause [ICC, Lg, My; NAB, NJB,
NRSV, REB]. It is synonymous with the ‘in’ of the first clause [Herm, TH; CEV, KJV,
NASB, NIV, NLT, TEV]. There is a slight difference in meaning with the ‘in’ of the first
clause [SSA; TNT], in that here the agency is expressed unambiguously [My, SSA].
1. It indicates that Christ is the goal of creation [EGT, Herm, Lns, Mrt, NIC, NTC, SSA, TH,
TNTC, WBC]: all things have been created for Christ. All things have been created to bring
glory to Christ [NTC, SSA, TH, TNTC], for him to achieve his purposes through them [Lns,
NTC, SSA, TH], and to be under his authority [Lns].
2. It indicates that Christ is the end of creation [Alf, Ea, ICC, Lg], that he will bring the
creation to perfection [ICC], that it will be glorified and will participate in his blessedness
[Lg]. He wanted creatures to whom he could bring happiness and to whom he could exhibit
his full glory by his work of redemption [Ea].
3. It indicates that Christ is both the goal and the end of creation [Lt, My].
QUESTION—What is the significance of the change in tense from the aorist ἐκτίσθη ‘were
created’ in the first clause to the perfect ἔκτισται ‘have been created’ in this clause?
The aorist refers to the act of creation [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, My, NIC,
NTC, TNTC, WBC], and the perfect to the permanent state resulting from that creation, the
present existence of all that was created [Alf, Ea, EG, EGT, Herm, Lg, Lns, My, NIC, NTC,
TNTC, WBC], meaning that the universe continues to have a relationship to its creator [ICC,
Lt], that it continues to have a relationship to Christ [EG], that the proof of Christ as creator
still remains [Ea], and that even the invisible beings never get beyond being created things
[Lns].
1:17 and he is beforea all-things
LEXICON—a. πρό with genitive object (LN 65.54; 67.17) (BAGD 2. p. 701): ‘before’ [BAGD,
Herm, LN (67.17), Lns, NIC, NTC, WBC; all versions], ‘more important than, above’ [LN
(65.54)].
40

1. It indicates a restatement [ICC, Mrt, My, NIC, TNTC, WBC].
1.1 It is an equivalent restatement of Christ being the firstborn of all creation [ICC, My]: Christ
is the firstborn of all creation, that is, he is before all things. The repetition emphasizes the
pre-existence of Christ [ICC, My].
1.2 It is a restatement of 1:15 and 16 [Mrt, WBC], stating again the supreme position which
Christ holds in the universe [WBC], stating again that Christ, as the firstborn of all creation,
existed before that creation [Mrt].
1.3 It is a summary restatement of 1:15 and 16, reaffirming Christ’s pre-existence and his
relation to the universe [NIC]. It is a summary restatement of Christ’s agency in creation
[TNTC].
2. It indicates conclusion [Ea, NTC]: since all things have been created through and for him,
we know that he is before all things.
3. It indicates conjoining, making this clause a second grounds for Christ being the firstborn of
all creation [SSA].
QUESTION—What is the significance of the presence of the pronoun αὐτός ‘he’?
It is emphatic [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, My, SSA, WBC; NRSV] and contrasts
with the created things in 1:16 [ICC, My, SSA]. It means that Christ and not any other is
before all things [EG, EGT]. The supernatural beings mentioned in 1:16 are no rival for him
[EG]. It means ‘this one’, the one we have just been talking about, the creator [Ea, Lt].
QUESTION—What is meant by πρό ‘before’?
1. It means precedence in time [Alf, BAGD, Ea, EGT, ICC, Lns, Lt, Mou, My, SSA, TH; CEV,
NJB, NLT, REB, TEV, TNT]: he was before anything else existed. The present tense of the
verb ‘is’ means that the fact that he exists does not change [Ea, ICC]. He always was and
always will be [Alf, Ea, ICC, Lt, My].
2. It means precedence both in time and rank [EG, Herm, Lg, NIC, NTC, TNTC, WBC]: he
was before anything else existed, and he is higher in rank than anyone else.
and all-things ina him hold-together,b
LEXICON—a. ἐν with dative object: ‘in’. See this word at 1:16.
b. perf. act. indic. of συνίστημι (LN 63.6) (BAGD II.3. p. 791): ‘to hold together’ [BAGD, LN,
NTC, WBC; NASB, NIV, NJB, NRSV, TNT], ‘to consist’ [KJV], ‘to have permanence’
[Lns], ‘to continue in being’ [NAB], ‘to continue, to exist’ [BAGD], ‘to have their proper
place’ [TEV], ‘to cohere’ [NIC]. The active is translated by the passive: ‘to be held together’
[CEV, REB], ‘to be established’ [Herm], ‘to be sustained’ [SSA]. The clause is translated
‘and he holds all creation together’ [NLT].
1. It indicates conjoining [Ea, Herm, Lns, My, NIC, NTC, SSA, TNTC, WBC].
1.1 The conjoining is with the first clause of the verse [NIC, SSA, TNTC, WBC]: he is before all
things and all things in him hold together. It makes this clause a third grounds of the statement
in verse 15, that Christ is the firstborn of all creation [SSA].
1.2 The conjoining is with 1:16 [Ea, Herm, Lns, My, NTC]: in Christ all things were created and
all things in him hold together.
2. It indicates result [ICC]: in Christ were created all things, therefore all things in him hold
together.
It indicates agency [Alf, Ea, EG, EGT, Herm, Lt, Mrt, My, NIC, NTC, SSA, TH, TNTC,
WBC; NLT]: all things are held together by Christ. For its connection with διά ‘through’ in
1:16 see the question regarding that word at that verse.
QUESTION—What is meant by συνέστηκεν ‘hold together’?

perf. perfect
41

It means that the continuance and permanent existence of all things depends on Christ [Ea,
Herm, ICC, Lg, Lns, My, NIC, NTC, SSA, WBC; NAB]. Christ unites all things and holds
them together [EGT, Herm, Lt, Mrt, My, NIC, NTC, TH, WBC]. If it weren’t for Christ, all
things would disintegrate and separate [Ea, EGT, Herm, ICC, Lg, Lt, Mou, Mrt, NIC, NTC,
TH, TNTC, WBC]. The universe is dependent on Christ for its orderliness [Ea, EGT, My,
NTC, SSA, TH; TEV] and balance [Ea, EGT, My, NTC]. He sustains the universe [Ea, EG,
Lt, Mrt, NIC, TNTC, WBC]. All of this is true in both nature and the events of history [NTC].
This word means that the universe is being held together in the state it is presently in [Alf].
QUESTION—Who is the implied actor of συνέστηκεν ‘hold together’?
The implied actor is God [SSA]: God holds the universe together by means of his Son.
DISCOURSE UNIT: 1:18–20 [ICC]. The topic is Christ as supreme in the spiritual order.
1:18 and he is the heada of-the bodyb the churchc;
LEXICON—a. κεφαλή (LN 87.51) (BAGD 1.b. p. 430): ‘head’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions].
b. σῶμα (LN 11.34) (BAGD 5. p. 800): ‘body’ [BAGD, Herm, LN, Lns, NIC, NTC, SSA,
WBC; all versions].
c. ἐκκλησία (LN 11.32; 11.33) (BAGD 4.d. 241): ‘church’ [BAGD, Herm, LN, Lns, NIC,
NTC, SSA, WBC; all versions], ‘congregation’ [LN (11.32)]. It means the universal church

Books, 1982.
42

[BAGD, Ea, EG, EGT, Herm, Lns, Lt, Mou, My] and includes all believers [BAGD, Lns]
from Adam to the last person to believe before Christ’s second coming [Lns]. It is the
redeemed, those who are faithful in Christ [Ea], the new creation, which is a spiritual creation
[Lt]. It means the church in heaven, in which Christians on earth already participate and of
which local congregations are manifestations [WBC]. See this word at 1:24.
1. It indicates a conjoining with 1:15–17 [EGT, ICC, Lg, Lns, Lt, Mou, NTC, TH, TNTC,
WBC]. Christ is supreme in the universe and in the church [EGT, ICC, Lg, Lt], in creation
and also in redemption [NTC]. This part is very closely related to the creation and
preservation of the universe because the salvation Christ brings in his relation to the church
affects all creation [Lns].
2. It indicates the grounds for saying ‘all things’ [Herm]: all things in him hold together since
he is the head of the body.
3. It adds to the grounds for saying that he is ‘firstborn of all creation’ [SSA]: Christ is the
firstborn of all creation, since … he is the head of the body. It also marks the beginning of a
new proposition [SSA].
4. It indicates a specific [My]: Christ is the firstborn of all creation, specifically he is the
firstborn of the dead, and as such he is the head of the church.

43

It is emphatic [Alf, EG, ICC, Lt, My, SSA, TNTC; NAB]. It means Christ and not any other
[Ea, EG, ICC, TNTC]. The one who is the creator and sustainer of the universe is also the
head of the church [EG, Lt, TNTC]. It is Christ, and not angels or any created being [Alf]. It
contrasts with the created things in 1:16 [My, SSA].
QUESTION—What is meant by the metaphor ἡ κεφαλὴ τοῦ σώματος ‘the head of the body’?
The head refers to Christ and the body refers to the church. Believers are joined together in a
group, the church, and have distinct functions within the group as parts of a body have distinct
functions [LN]. Both a body and the church are living organisms [EGT, Mou, TH, WBC],
made up of members who are united to each other [EGT, TH], each one having their place to
fill and their work to do, and all of them dependent on each other and on the head [EGT].
1. The head has authority over the body [Herm, Lg, LN, Mou, Mrt, My, SSA, TH]. The head
means ‘one who is the head of, one who is superior to, one who is supreme over’ [LN]. It
means one who rules [Herm, Lg, Mrt, My, SSA, TH], one who is supreme [Mou].
2. The head directs the body and gives life to the body [EGT, Lns, Lt, NIC, NTC, WBC], and
also power [Lns, NIC, WBC] and growth [NTC]. The body finds its unity in the head and is
sustained by the head [Lt]. It owes its origin to the head [Lt].
who is (the) beginning,a
LEXICON—a. ἀρχή (LN 68.1; 89.16) (BAGD 1.d. p.112): ‘beginning’ [BAGD, Herm, LN (68.1),
Lns, NIC, NTC, WBC; CEV, KJV, NAB, NASB, NIV, NJB, NRSV], ‘origin’ [LN (89.16);
REB], ‘founder’ [TNT]. This clause is translated ‘he is the source of the body’s life’ [TEV],
‘he causes the Church to live spiritually’ [SSA], ‘he is first in everything’ [NLT].
QUESTION—How is this clause related to the preceding context?

44

1. It gives the grounds for saying that Christ is the head of the church [Alf, Ea, EG, EGT, ICC,
Lns, Lt, My, SSA]: Christ is the head of the church, since he is its beginning. Christ’s
resurrection is what entitles him to be the head of the church [ICC, Lt, My], in that the church
receives its life from him [Lt]. The one described in 1:15–17 is the one who is the head of the
church [Lns].
2. It begins a new poetic verse [Herm, Mrt]: Christ is the beginning.
QUESTION—What is meant by ἀρχή ‘beginning’?
1. It refers back to the church. Christ brought the church into existence [Alf, Ea, EG, Mou, Mrt,
TH, WBC; REB, TNT]: Christ is the church’s beginning. He is the one from whom it receives
its life [EG, SSA, TH; TEV]. He is the one who began the new creation [Mou, Mrt, WBC].
Salvation and all other spiritual blessings come from him [Ea].
2. It refers to the following clause about the resurrection [EGT, Herm, ICC, Lt, My, NIC, NTC,
TNTC]: Christ is the beginning one to rise from the dead. It is because of him that the other
dead can rise [ICC, NTC, TNTC]. He has the power to cause them to rise [Lt]. He is of higher
rank than the other dead [TNTC].
3. Christ was before all created things [Lns].
(the) firstborna fromb the dead,
LEXICON—a. πρωτότοκος (LN 10.43; 87.47) (BAGD 2.a. p. 726): ‘firstborn’ [BAGD, Herm, LN
(10.43), Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV, TNT], ‘firstborn Son’
[TEV], ‘superior to’ [LN (87.47)]. The phrase πρωτότοκος ἐκ τῶν νεκρῶν ‘firstborn from the
dead’ is translated ‘the first to return from the dead’ [REB], ‘the first to be raised from death’
[CEV], ‘the first of all who will rise from the dead’ [NLT], ‘the first one who rose from
among those who have died’ [SSA].
b. ἐκ with genitive object (LN 84.4): ‘from’ [Herm, LN, NIC, NTC, WBC; CEV, KJV, NASB,
NJB, NLT, NRSV, REB], ‘from among’ [SSA; NIV], ‘out from, out of’ [LN], ‘of’ [Lns;
NAB]. The phrase ἐκ τῶν νεκρῶν ‘from the dead’ is translated ‘who was raised from death’
[TEV], ‘who returned from the dead’ [TNT].
QUESTION—What is meant by this clause?
1. It means precedence in time (Christ’s resurrection from the dead preceded the resurrection of
the other dead) [EG, Herm, ICC, Lg, My, SSA, WBC; REB]: the first one to rise from the
dead. Christ began something which other dead would follow [Herm, ICC, Lg, SSA, TNTC].
His resurrection is the guarantee of a resurrection of the dead to immortality [Herm, WBC].
The word ‘firstborn’ presupposes that there will be a general resurrection of the dead [My].
There is also the presupposition that Christ is called firstborn because he gives life to the dead
[Lg]. He raises others from the dead [Lg]. Being the firstborn from the dead implies that he
ranks higher than the other dead [EG]. It indicates that he triumphed over death by rising from
it [SSA]. It is not thought of as an objection that there were other dead who were raised before
Christ was [ICC, My]. The others who were raised before him died again, and so it could not
be said of them that they were the firstborn from the dead [EG, Lg].
2. It means precedence in rank [Ea, EGT, Lns; TNT]: who, when he rose from the dead,
became Lord over all. Christ arose from the dead and began to reign. He overcame death, and
the time is coming when he will put an end to it [EGT]. Christ is supreme over death and all
its powers of destruction [Lns]. In rising from among the dead he became the Lord of the dead
and is the guarantee that they, too, will rise in bodies like his resurrection body [Ea].
3. It means precedence in both time (Christ’s resurrection from the dead preceded the
resurrection of the other dead) and rank [Alf, NIC, NTC, TH]. Both life and death are under
his authority. He defeated death and brought life [NTC].
QUESTION—What is meant by ἐκ τῶν νεκρῶν ‘from the dead’?
1. It means from among those who had died. Christ was among the dead and he rose to life
[Alf, Ea, EGT, Herm, ICC, My WBC; NIV]: he was the firstborn from among those who were
45

dead. Some think that Christ was among the dead in Hades, and he went forth from them
[My]. Others think that Christ did not go to Hades [Lns].
2. It means from the state of being dead. Christ was in the state of being dead, and he rose to
life [TH; CEV, TEV]: he was the firstborn from death.
QUESTION—How is πρωτότοκος ἐκ τῶν νεκρῶν ‘firstborn from the dead’ related to ἀρχή
‘beginning’?
1. Both are titles of Christ [Herm, NIC]. Both are descriptions of Christ [Ea]. That Christ is the
beginning refers to the fact that he is the firstborn from the dead [EGT, Herm, ICC, Lg, NIC].
The beginning is defined by the firstborn from the dead [EGT]. Christ is the one who has
originated life, the one who has begun the process of resurrection and thus guarantees that the
other dead will be raised [Herm].
2. They are related in a reason-result relationship [Alf, SSA, TH, WBC]: Christ is the
beginning because he is the firstborn from the dead.
so-thata he might-be/become inb everything having-first-place,c
LEXICON—a. ἵνα (LN 89.49; 89.59): ‘so that’ [LN, Lns; CEV, NAB, NASB, NIV, NJB, NRSV],
‘so’ [NLT], ‘in order that’ [Herm, LN (89.59), SSA, WBC; TEV], ‘that’ [LN (89.49), NIC,
NTC; KJV], ‘to’ [REB], ‘for the purpose of’ [LN (89.59)], ‘by’ [TNT].
b. ἐν with dative object (LN 89.5): ‘in’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions
except CEV], ‘with regard to’ [LN], not explicit [CEV].
c. pres. act. participle of πρωτεύω (LN 87.46) (BAGD p. 725): ‘to have (the) first place’
[BAGD, LN; NASB, NRSV, TEV], ‘to be (the) first’ [BAGD, Herm, LN; NLT], ‘to take the
chief place’ [TNT], ‘to have the pre-eminence’ [NTC; KJV], ‘to have the supremacy’ [NIV],
‘to be supreme’ [NJB], ‘to have superior status’ [LN]. This participle is also translated as an
adjective: ‘preeminent’ [Lns, NIC, SSA, WBC], ‘supreme’ [REB]. The entire clause is
translated ‘so that primacy may be his in everything’ [NAB], ‘so that he would be above all
others’ [CEV]. The verb means to be first in rank [Alf, Ea, EG, EGT, Lg, Lns, Mou, My,
NTC, SSA, TNTC, WBC; KJV, NAB, NIV, NJB, REB], to have the most important place
[EG, TH; TNT], to be sovereign [NTC], to be one who commands [TH].
QUESTION—What relationship is indicated by ἵνα ‘so that’?
1. It indicates purpose [Alf, EGT, Herm, Lg, Lt, My, NTC, SSA, WBC; TEV].
1.1 The relationship is with Christ is the beginning, the firstborn from the dead [EGT, Herm, My,
NTC, WBC]: Christ is the beginning, the firstborn from the dead, in order that he might be in
everything having first place. He holds first place in the universe, and he must come to hold
first place in the church [EGT].
1.2 The relationship is with the firstborn from the dead [Lg, SSA]: God raised Christ from the
dead first in order that Christ might be preeminent in every way.
2. It indicates result [Ea, EG, ICC, Lns, NIC, TNTC].
2.1 The relationship is with Christ is the beginning, the firstborn from the dead [Ea, NIC, NTC,
TNTC]: Christ is the beginning, the firstborn from the dead, so that he has come to have first
place in everything.
2.2 The relationship is with the firstborn from the dead [ICC]: Christ is the firstborn from the
dead, so that he has come to have first place in everything.
It is emphatic [Alf, EG, EGT, Lg, Lns, Lt, My, SSA; NASB]. It means that Christ and not any
other might have first place [EG, Lg, Mou; TEV].
QUESTION—What is meant by γένηται ‘might be’?

pres. present
act. active
46

1. It means to become [Alf, Ea, EG, ICC, Lg, Lns, My, SSA, TNTC, WBC; REB]. This verb is
in contrast with ἐστιν ‘is’ of 1:17. Christ is and always was supreme over the universe [EG],
but as regards the church he became supreme when he rose from the dead [EG, SSA]. Christ
always enjoyed the right of having first place, but his exaltation following his death gave him
the public status of having first place [TNTC]. His having first place will come to complete
fulfillment in the future, when he will have conquered Satan completely and will have erected
his kingdom [My].
2. It means to be [Herm, Mou, NIC]. First place in the universe belongs to him, and to him
alone [Herm].
QUESTION—What is meant by ἐν πᾶσιν ‘in everything’?
1. It means in every way [Ea, EG, Herm, ICC, Lg, Lns, Lt, My, SSA; NJB], in every realm
[EG], in all matters [Alf]. His preeminence has no limitations in any respect [My, SSA]. He is
first as relates to the universe, as being the image of the invisible God, as Creator, and as the
bestower of blessings [Ea]. He has first place in both the universe and the church [EG, Lt], in
both the old and new creation [NIC, WBC].
2. It means in relation to all creatures [NTC; CEV].
1:19 fora inb him was pleased/chosec all the fullnessd to-dwelle
LEXICON—a. ὅτι (LN 89.33): ‘for’ [Herm, LN, NTC, WBC; all versions except CEV, NAB, NJB],
‘because’ [LN, Lns, NIC; NJB], ‘since’ [LN, SSA], ‘in view of the fact that’ [LN], not
explicit [CEV, NAB].
b. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; all
versions].
c. aorist act. indic. of εὐδοκέω (LN 30.97) (BAGD 1. p. 319): ‘to be pleased’ [Herm, NTC,
WBC; CEV, NIV, NLT, NRSV], ‘to be decreed’ [NIC], ‘to choose’ [SSA, WBC; REB,
TNT], ‘to resolve, to determine, to will’ [BAGD], ‘to want’ [NJB], ‘to consider good’
[BAGD], ‘it pleased’ [KJV, NAB], ‘it well-pleased’ [Lns], ‘it was the good pleasure’
[NASB], ‘it seemed good’ [LN], ‘it was by God’s own decision’ [TEV].
d. πλήρωμα (LN 59.32) (BAGD 3.b. p.672): ‘fullness’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV, TEV], ‘full measure, completeness, totality’ [LN], ‘sum total’
[BAGD]. This verb is also translated as an adverb: ‘fully’ [CEV], ‘completely’ [SSA]. The
phrase πᾶν τὸ πλήρωμα ‘all the fullness’ is translated ‘the full nature of God’ [TEV].
e. aorist act. infin. of κατοικέω (LN 85.69) (BAGD 1.b. p.424): ‘to dwell’ [BAGD, Herm, LN,
Lns, NTC, SSA, WBC; KJV, NASB, NIV, NRSV, REB, TNT], ‘to reside’ [BAGD, LN;
NAB], ‘to live’ [BAGD, LN; CEV, NLT], ‘to settle (down)’ [BAGD], ‘to take up residence’
[NIC]. The active is translated by the passive: ‘to be found’ [NJB]. The entire clause is
translated ‘for it was by God’s own decision that the Son has in himself the full nature of
God’ [TEV]. The infinitive is translated by the subjunctive [SSA; KJV] and the indicative
[TEV].
QUESTION—What relationship is indicated by ὅτι ‘for’?
1. It indicates reason [Ea, EG, EGT, Herm, ICC, Lt, WBC].
1.1 It is the reason for the last clause of 1:18 [Ea, EG, Herm, Lt, WBC]: in everything Christ has
first place because all the fullness was pleased to dwell in him.
1.2 It is the reason for the first clause of 1:18 [EGT, ICC]: Christ is the head of the church
because all the fullness was pleased to dwell in him.
2. It indicates grounds [Alf, Lg, Lns, My, SSA, TH, TNTC].

indic. indicative
infin. infinitive
47

2.1 It is the grounds for stating 1:18 in its entirety [Lg, Lns, TH]: Christ is the head of the church,
the beginning, the firstborn from the dead, so that in everything he might be having first place,
since in him was pleased all the fullness to dwell.
2.2 It is the grounds for stating the last clause of 1:18 [Alf, My]: in everything Christ has first
place since all the fullness was pleased to dwell in him.
2.3 It is the grounds for stating the last three clauses of 1:18 [TNTC]: Christ is the beginning, the
firstborn from the dead, so that he might be in everything having first place, since all the
fullness was pleased to dwell in him.
2.4 It is the grounds for stating the first clause of 1:15 [SSA]: Christ is the image of the invisible
God since all the fullness was pleased to dwell in him.
3. It indicates amplification [NIC]: Christ is in everything having the first place, that is, all the
fullness was pleased to dwell in him.
QUESTION—What is meant by πλήρωμα ‘fullness’?
It means God’s essence [ICC, Mou, Mrt, NIC, NTC, TH, WBC; TEV] in its totality [Mrt,
NIC, TH]. It means God himself [Herm, SSA], he who permeates the entire universe [Herm].
It means God’s attributes [EG, Lt, Mou, NIC, NTC, WBC] and powers [EG, Lt, NIC, NTC,
WBC] in their totality [Lt, Mou, NIC], his pre-eminence and sovereignty [NTC], his glory
[NTC, WBC], his grace [Alf, Ea, EGT, My], grace which brings reconciliation [EGT, My]
and blessings [My], grace which brings salvation and new life to sinners and restores harmony
to creation [Ea]. In a sense, the word ‘all’ is not needed, because fullness, in order to be
fullness, must include the totality. It was possibly added for emphasis, to make it completely
clear that there was no other mediator besides Christ [WBC].
QUESTION—What is meant by κατοικῆσαι ‘to dwell’?
It means a permanent dwelling [Alf, EGT, ICC, Lg, Lns, Lt, My, SSA, TNTC, WBC], but the
aorist tense indicates that there was a time when it began [SSA]. It means that Christ
possessed the fullness and was the dispenser of it to humankind [My], that he has the same
characteristics as God [TH; TEV]. God’s fullness has always dwelt in Christ, and it is seen in
both creation and redemption [NTC]. It does not specify when God in his fullness resided in
Christ, although it certainly includes Christ’s life on earth and after he was risen [EG]. It does
not refer to any one event in the life of Christ, but includes it all [Herm]. It began when Jesus
was sent to earth and became incarnate [EGT, My] and refers to his life on earth [My]. It
refers especially to Christ’s human nature [Lns].
QUESTION—Who or what is the subject of εὐδόκησεν ‘was pleased’?
1. God is the subject [Alf, Ea, EG, EGT, Lg, Lt, Mou, My, NTC, SSA, TH, TNTC, WBC; all
versions except NRSV]: God was pleased to have all his fullness dwell in Christ.
2. Fullness is the subject (personified) [BAGD, Herm, ICC, Lns, NIC; NRSV]: all the fullness
was pleased to dwell in Christ.
QUESTION—Who or what is the subject of κατοικῆσαι ‘to dwell’?
1. The subject is God [EG, Mou, SSA, TNTC, WBC; CEV, NLT, REB, TNT]: God, in all his
fullness, was pleased to dwell in Christ. There is but one God, not two, and this God dwells in
Christ in all his fullness [TNTC]. This refers to all the fullness of the Godhead [EG].
2. The subject is all the fullness [Alf, BAGD, Ea, EGT, Herm, ICC, Lg, Lns, Lt, My, NIC,
NTC, TH; KJV, NAB, NASB, NIV, NJB, NRSV, TEV].
2.1 God was pleased to have all his fullness dwell in Christ [Alf, Ea, EGT, Lg, Lt, My, NIC,
NTC, TH; KJV, NAB, NASB, NIV, NJB, TEV]. That which is characteristic of God is also
characteristic of his Son [TH].
2.2 All the fullness of God was pleased to dwell in Christ [BAGD, Herm, ICC, Lns; NRSV].
DISCOURSE UNIT: 1:20–2:3 [Lt]. The topic is Christ’s work of reconciliation.
1:20 and througha him to-reconcileb all-things toc himself/him,
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LEXICON—a. διά with genitive object (LN 90.4) (BAGD A.III.l.a. p. 180): ‘through’ [BAGD,
Herm, LN, Lns, NIC, NTC, WBC; NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘by’ [LN;
KJV, NLT], ‘by means of’ [BAGD, SSA; NAB], not explicit [CEV].
b. aorist act. infin. of ἀποκαταλλάσσω (LN 40.1) (BAGD p. 92): ‘to reconcile’ [BAGD, Herm,
LN, NIC, NTC, SSA, WBC; all versions except CEV, TEV], ‘to reconcile back’ [Lns], ‘to
bring back’ [CEV, TEV].
c. εἰς with accusative object (LN 90.59): ‘to’ [Herm, LN, NIC, NTC, SSA, WBC; all versions
except KJV, NAB], ‘unto’ [KJV], ‘for’ [LN, Lns], ‘in’ [NAB].
1. It indicates conjoining with the previous verse [Ea, EG, NIC, SSA, WBC; NRSV]: God was
pleased to have all the fullness dwell in Christ and was pleased to reconcile all things to
himself through him. The reconciliation was punctiliar, taking place on the cross, while the
indwelling was continuous, being a condition for the reconciliation and also continuing on
beyond it [EG]. This verse serves as grounds for the statement in 1:13 [SSA]: God transferred
us into the kingdom of his beloved Son, since he chose to reconcile all things to himself.
2. It indicates result [EGT, Lg, Lns, My, TH; TEV]: because of the fullness dwelling in Christ
all things were reconciled to God through him.
3. It indicates purpose [Lt, NTC, TNTC]: the fullness dwelt in Christ in order that God should
reconcile all things.
It indicates that Christ was the agent of reconciliation [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt,
Mou, My, NIC, NTC, SSA, TH, TNTC, WBC; NAB, NRSV, TEV, TNT]. Christ was the
mediate agent through whom the Father reconciled all things to himself [SSA].
QUESTION—Who is the actor of ἀποκαταλλάξαι ‘to reconcile’?
1. The actor is God [Ea, EG, EGT, Herm, LN, Lt, Mou, My, NIC, NTC, SSA, TH, TNTC,
WBC; NLT, NRSV, TEV, TNT].
2. The actor is the fullness, carrying on the personification of this word from the previous verse
[ICC, Lns].
QUESTION—What is meant by ἀποκαταλλάξαι τὰ πάντα ‘to reconcile all things’?
1. It refers to both animate and inanimate things [Alf, Ea, EG, Herm, ICC, Lg, Lns, Lt, Mou,
My, NIC, SSA, TH, TNTC]. It is the same as ‘all things’ in 1:16, 17 [Ea, Lns, SSA]. It means
everything which has been created [Ea, ICC, Lg, Lns, Lt, My, SSA], especially intelligent
beings [Ea]. It means the universe in its entirety [Alf, Ea, EG, Herm, Lt, My, TH; TEV,
TNT], heaven and earth [Herm], including humankind, nature, the good angels [Alf, EG, Lns,
Lt, Mou, My, TH, TNTC] and the fallen angels [Alf, EG, Lns, Mou, My]. To reconcile both
animate and inanimate things means bringing into harmony [ICC, My, TNTC], bringing under
the rulership of Christ [Herm, TH], restoring to the relation to Christ which was ordained by
God [EG, Herm], putting people into a right relationship with God, which will result in the
creation being restored and all evil destroyed [TNTC], removing from the present relation or
condition [Lg, Lns] and bringing into a new one [Lns], the removal of the hostility of God,
which he had because of sin [Ea, My], the vanquishing of enmity [Herm]. It implies that there
has been alienation [Lg, My, TH]. Sinners, in being reconciled, are no longer at enmity with
God, while the angels who have not sinned are brought into a closer relationship with him and
are able to glorify him in a more exalted way [Alf, Ea], because they see his tenderness in
redeeming fallen humanity [Ea]. Nature will be restored and the good angels will have a new
relation to the universe. Evil angels will be excluded from the benefits of the reconciliation
[Lns]. Believing people have already experienced reconciliation. In the future, unbelievers
and demons will be removed, which will bring nature back into its previous perfect state, and
the original relation of the good angels with God will be restored. Thus, everything in the new
heaven and the new earth will be reconciled, will be in harmony with God [My].
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2. It refers only to living beings [EGT, NTC, WBC]. It refers only to beings which have a
moral and spiritual nature [EGT], the inhabitants of heaven and earth [NIC, NTC, WBC]. It
refers to humankind, the good angels [EGT, NTC] and the fallen angels [NTC]. To reconcile
these beings means the vanquishing of enmity, bringing under the rulership of Christ [NTC,
WBC], restoring to the relation to Christ which was ordained by God [WBC]. It implies that
there has been alienation [EGT, WBC]. The good angels and believing people submit joyfully
to Christ’s rulership, while the evil angels and unbelieving people are forced to submit against
their will [NTC, WBC]. The angels who have not sinned need reconciliation in so far as they
have been affected by sin [EGT].
QUESTION—To whom does αὐτόν ‘himself/him’ refer?
1. It refers to God [Alf, Ea, EG, EGT, ICC, Lg, LN, Lt, My, NIC, NTC, TH, TNTC, WBC;
CEV, NLT, NRSV, TEV, TNT]: God reconciled all things to himself.
2. It refers to Christ [Herm, Lns, SSA]: God reconciled all things to Christ.
having-made-peacea throughb the bloodc of-his cross,
LEXICON—a. aorist act. participle of εἰρηνοποιέω (LN 40.4) (BAGD p. 228): ‘to make peace’
[BAGD, Herm, LN, Lns, NIC, NTC, WBC; all versions], ‘to make things right’ [LN], ‘to
reconcile’ [SSA]. The participle is translated in the indicative mood [NLT, TEV]. The aorist
tense is translated in the present [NAB, NIV, NJB, NRSV, REB, TNT].
b. διά with genitive object (LN 89.76) (BAGD A.III.l.a. p. 180): ‘through’ [BAGD, Herm, LN,
Lns, NIC, NTC, WBC; all versions except CEV, NLT], ‘by means of’ [BAGD, LN, SSA;
NLT], ‘by’ [LN; CEV].
c. αἵμα (LN 23.107) (BAGD 2.b. p. 23): ‘blood’ [BAGD, Herm, LN, Lns, NIC, NTC, SSA;
KJV, NAB, NASB, NIV, NLT, NRSV, TEV], ‘death’ [LN; NJB]. This noun is translated by a
phrase: ‘the shedding of his (Son’s) blood’ [REB, TNT], ‘sacrificing his blood’ [CEV], ‘his
blood shed’ [WBC]. It means death [Ea, EG, EGT, Herm, LN, Lns, Mou, Mrt, NIC, SSA, TH,
TNTC, WBC] as a sacrifice [BAGD, Ea, EG, Lg, Lns, Mou, My, NIC, TH, TNTC], a violent
death [Ea, LN, NIC, SSA], for the sake of others [Ea, Herm, NIC], and voluntary [EG, NIC].
It speaks of the new covenant [TNTC], of the covenant between God and humankind [Mou].
QUESTION—What relationship is indicated by the use of the participle εἰρηνοποιήσας ‘having
made peace’?
1. It indicates means [Ea, EG, Lns, My, TH; NIV, NJB, NRSV, TEV]: to reconcile all things to
himself by making peace.
2. It indicates equivalence [EGT, Lg, NIC, SSA, TNTC, WBC]: to reconcile all things to
himself, that is, to make peace.
QUESTION—What is meant by εἰρηνοποιήσας ‘having made peace’?
It means restoring the fellowship between God and people [TNTC] which has been broken by
sin [NTC, TH], bringing people and good angels into a relationship of peace with God [EGT].
Making peace between supernatural beings and God means that they were conquered and
brought under Christ’s authority [Mrt], restoring the relation between heaven and earth [Ea,
Herm], satisfying God’s holiness, which allows his grace to freely manifest itself [My],
satisfying God’s justice and removing the enmity towards God which was produced in the
human heart by sin [Ea]. The full results of the peace which Christ made will be seen in the
future kingdom [Lns].
QUESTION—Who is the implied actor of εἰρηνοποιήσας ‘having made peace’?
1. The implied actor is God [Alf, Ea, EG, Herm, ICC, Lg, LN, My, SSA, TH; TEV, TNT].
2. The implied actor is Christ [Lns, Mrt; CEV].
It indicates the means by which peace was made [Alf, Ea, EG, Herm, LN, Lns, Mrt, My, NIC,
NTC, SSA, TH, TNTC, WBC; NLT, TEV, TNT]: to make peace by means of the shedding of
Christ’s blood.
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QUESTION—How are the nouns related in the genitive construction τοῦ αἵματος τοῦ σταυροῦ
αὐτοῦ ‘the blood of his cross’?
Christ’s blood was shed on the cross [Alf, EG, My, NIC, SSA, WBC; CEV, NIV, REB,
TNT]. It is where Christ died [LN, NIC, SSA, TH, WBC; NJB, TEV], where reconciliation
was accomplished [Herm, NIC]. Mentioning the cross calls attention to the historical fact of
Christ’s death [EGT, Mrt, WBC] and to the curse which was involved in his death [Lns]. It
indicates that the shedding of blood was punishment for sin taken by the innocent one [Lg],
that it was a shameful death [NIC], that the reference is to Christ and to him alone [My].
QUESTION—What does αὐτοῦ ‘his’ modify?
1. It modifies the entire phrase ‘the blood of the cross’ [EG, LN, NIC, SSA, TH, WBC; CEV,
NIV, NJB, NLT, REB, TEV, TNT]: his blood shed on the cross.
2. It modifies the cross [Ea, My, NTC; KJV, NAB, NASB, NRSV]: the blood shed on his
cross.
througha him whetherb the-things on the earth orb the-things in heaven.
TEXT—The phrase δι’ αὐτοῦ ‘through him’ does not occur in some manuscripts. It is included
by GNT with a C rating, indicating difficulty in deciding whether or not to place it in the text.
It is omitted by WBC; NAB, NIV, NJB, NLT, NRSV, REB and TEV.
LEXICON—a. διά with genitive object (LN 90.4) (BAGD A.III.l.a. p. 180): ‘through’ [BAGD,
Herm, LN, Lns, NIC, NTC; NASB, TNT], ‘by’ [LN; KJV], ‘by means of’ [BAGD], not
included [WBC; NAB, NIV, NJB, NLT, NRSV, REB, TEV].
b. εἴτε … εἴτε (LN 89.69): ‘whether … or’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NASB,
NIV, NRSV, REB], ‘both … and’ [NAB, TEV], not explicit [SSA; CEV, NJB, NLT, TNT].
QUESTION—What is the function of δι’ αὐτοῦ ‘through him’?
It repeats the ‘through him’ of the main clause at the beginning of this verse for the sake of
emphasis [Alf, Ea, EG, EGT, ICC, Lt, My, NTC, SSA, TNTC; KJV, NASB] and is to be
connected with the infinitive ‘to reconcile’ [EG, EGT, Lt, My, SSA, TNTC; KJV, TNT]. It
means that it is Christ and not any other through whom reconciliation was accomplished [EG,
ICC, TNTC]. It brings the person of Christ into a place of prominence again [Alf, Lg, My,
SSA], after having mentioned the blood of his cross [Alf, Lg, Lt, My], thus avoiding any
magical views of Christ’s blood [Lg]. It includes his blood and all aspects of his work as a
mediator [Ea].
QUESTION—What relationship is indicated by the use of the εἴτε … εἴτε ‘whether … or’
phrase?
It amplifies the preceding τὰ πάντα ‘all things’ [Alf, Ea, EG, ICC, Lg, TH] by specifying
what the generic term consists of [EGT, Lns, My, SSA, TH, WBC]: to reconcile to himself all
things, specifically, the things on the earth and the things in the heavens. It specifies the
location of the ‘all things’ [SSA], making it completely clear that they are universal in scope
[Ea, Mrt, SSA].
DISCOURSE UNIT: 1:21–23 [EG, Herm, ICC, Mrt, NTC, SSA, TH, WBC; NJB]. The topic
is reconciliation as an accomplished fact in the lives of the Colossians [Herm, ICC, NTC,
SSA, WBC; NJB] and what it demands of them [Herm, ICC, NTC, WBC], reconciliation as it
relates to the Colossians [EG, Mrt], exhortation [TH].
1:21 And you oncea having-been alienatedb and enemiesc in-the mindd ine evilf deeds,g
LEXICON—a. ποτέ (LN 67.9): ‘once’ [Herm, NTC, WBC; NAB, NIV, NJB, NLT, NRSV, TNT],
‘formerly’ [NIC, SSA; NASB, REB], ‘sometime’ [KJV]. This adverb is translated ‘at one
time’ [Lns; TEV], ‘at some time’ [LN], ‘you used to be’ [CEV]. It is an indefinite reference to

51

time [LN]. It means an earlier period in the Colossians’ lives [Ea, EG, Herm, Lg, LN, Lt, Mrt,
My, NIC, NTC, SSA, TH, WBC; CEV, NASB, REB, TEV], when they were pagans [Ea,
Herm, Mrt, My, WBC], before they were reconciled [EG, WBC], before they believed in
Christ [TH, WBC].
b. perf. pass. participle of ἀπαλλοτριόω (LN 11.75) (BAGD p. 80): ‘to be alienated’ [BAGD,
Herm, Lns, SSA, WBC; KJV, NAB, NASB, NIV, REB], ‘to be estranged’ [BAGD, NIC,
NTC; NJB, NRSV, TNT], ‘to be a stranger, to be a foreigner’ [LN], ‘to be (so) far away’
[CEV, NLT, TEV]. Their alienation was a continuous condition [EG, EGT, Herm, ICC, Lns,
Mrt, My, SSA, TH, WBC].
c. ἐχθρός (LN 39.11) (BAGD 2.b.α. p. 331): ‘enemy’ [BAGD, LN, Lns; CEV, KJV, NIV,
NLT, REB, TEV]. This noun is translated by an adjective: ‘hostile’ [Herm, NIC, NTC, SSA,
WBC; NASB, NJB, NRSV]; by a prepositional phrase: ‘in opposition to’ [LN], ‘all against’
[TNT]; by a verb phrase: ‘to nourish hostility’ [NAB].
d. διάνοια (LN 26.14; 30.5; 30.15) (BAGD 2. p. 187): ‘mind’ [BAGD, Herm, LN (26.14), Lns,
NIC, WBC; KJV, NASB, NIV, NRSV], ‘heart and mind’ [REB], ‘heart’ [NAB], ‘disposition’
[BAGD, LN (30.5), NTC], ‘thinking’ [BAGD; TNT], ‘thought’ [BAGD LN (30.15); CEV,
NLT], ‘what is thought’ [LN (30.15)], ‘manner of thought’ [LN], ‘way of thinking, attitude’
[LN (30.5)], ‘intent’ [NJB]. The phrases τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς ποναροῖς ‘in the mind
in evil deeds’ are translated ‘because of the evil things you did and thought’ [TEV], ‘since
you thought evilly and since you acted evilly’ [SSA]. It means disposition [Ea, Lg, Mrt, My,
NTC], thinking [Herm, WBC], thoughts [Alf, EG, Mrt, TH, TNTC], attitude [EG, Mou],
intent [Lt], way of thinking [Lg, LN, SSA], intellect [Alf, Lg], character [Lg]. It means the
intellect, especially in relation to ethics [EGT].
e. ἐν with dative object (LN 89.26; 89.48; 89.80): ‘in’ [Herm, Lns], ‘because of’ [LN (89.26);
NAB, NIV, TEV], ‘through’ [NJB], ‘by’ [KJV], ‘on account of, by reason of’ [LN (89.26)],
‘with’ [LN (89.80)], ‘with the result of’ [LN (89.48)], ‘and’ [CEV, TNT], not explicit [SSA;
NLT]. This preposition is also translated by a participial phrase: ‘and doing’ [WBC; NRSV],
‘engaged in’ [NASB], ‘as shown by’ [NIC, NTC]. The phrase ἐν τοῖς ἔργοις τοῖς ποναροῖς
‘in evil deeds’ is translated ‘as your evil deeds showed’ [REB].
f. πονηρός (LN 88.110) (BAGD 1.b.β. p. 691): ‘evil’ [BAGD, Herm, LN, WBC; all versions
except KJV, TNT], ‘wicked’ [BAGD, LN, Lns, NIC, NTC; KJV, TNT], ‘immoral’ [LN],
‘bad, base, worthless, vicious, degenerate’ [BAGD]. This adjective is also translated as an
adverb: ‘evilly’ [SSA].
g. ἔργον (LN 42.11) (BAGD 1.c.β. p. 308): ‘deed’ [BAGD, Herm, LN, NIC, WBC; NAB,
NASB, NRSV, REB], ‘work’ [Lns, NTC; KJV], ‘behavior’ [NIV, NJB], ‘action’ [NLT,
TNT], ‘act’ [LN], ‘things you did’ [TEV]. This noun is also translated as a verb: ‘to do’
[CEV], ‘to act’ [SSA].
QUESTION—What relationship is indicated by the introductory καί ὑμᾶς ‘and you’?
It shows the Colossians that the message of reconciliation, which is universal in scope, applies
to them [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC, NTC, TNTC, WBC;
NAB, REB, TNT] in a special way [NIC, NTC, WBC] and that this entails a responsibility for
them [Alf, Herm, ICC, My, NTC, WBC]. It shows that reconciliation is not automatic; it must
be appropriated by faith [EG].
QUESTION—What relationship is indicated by the use of the participial phrase ὄντας
ἀπηλλοτριωμένους ‘having been alienated’?

perf. perfect
pass. passive
52

It indicates concession to the following clause [EG, My, SSA; NASB]: although you were
once alienated, he has now reconciled you. It indicates that the Colossians were in dire need
of reconciliation [Ea, Herm, Lns, Mrt, NTC, WBC], emphasizing the condition they were in
before they heard the gospel [TH].
QUESTION—What is meant by ὄντας ἀπηλλοτριωμένους ‘having been alienated’?
They were alienated from God [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, Mrt, My, NIC, SSA,
TH, TNTC, WBC; NIV, NLT, REB, TEV, TNT], from the family of God [Mou]. It means not
being in fellowship with God [My, NIC, TNTC], not being in harmony with him [Mrt, WBC].
It refers to their attitude towards God [EGT, TH] and means that they were severed from him,
having strayed from him, that they were aliens [Ea]. It means separation and inward
estrangement [Lg]. It does not mean that they had ever been in any other relationship with
God than estrangement [NIC]. It implies that they had another master or owner [ICC]. It
means that they were idolaters and slaves to sin [Herm, WBC] and that they were not part of
God’s people, Israel [TH].
QUESTION—What relationship is indicated by the mediate καί ‘and’?
1. It indicates result [Ea, Lg, Lt, TNTC]: you were alienated, and as a result, you became
enemies.
2. It indicates conjoining [Mrt, SSA, TH]: you were once alienated and you were enemies.
3. It indicates amplification [Herm, WBC]: you were once alienated, that is, you were enemies.
4. It indicates reason [NTC]: you were alienated because you were enemies.
5. It may indicate ascending addition [EG]: you were once alienated and were even enemies.
QUESTION—What is meant by ἐχθρούς ‘enemies’?
1. It is used in an active sense [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, NTC, SSA,
TH, TNTC, WBC; NAB, NASB, NJB, TNT], meaning that the Colossians were the ones who
were hostile toward God and not that they were hated [Alf, Ea, EG, EGT, Lg, Lt, Mou, SSA,
TH, WBC; NAB, NASB, NJB]. They acted in open hostility to God [Herm, Mrt, WBC]. They
hated God [NTC]. They were antagonistic to him [WBC]. They were rebels [Mrt].
2. It is used in a passive sense, referring to God’s enmity against sinners [My].
QUESTION—What relationship is indicated by the dative construction τῇ διανοίᾳ ‘in the
mind’?
The location of the enmity was in their minds [Ea, EGT, ICC, Lt, Mou]. Their thinking was
hostile towards God [Herm, WBC]. Their disposition was hostile [NTC]. Their way of
thinking was proof of their alienation and enmity [SSA]. Their thoughts showed that they
were enemies [Mrt]. As a result of their disposition, they had been alienated and enemies
[My]. Their way of thinking was a result of their enmity [Lg].
QUESTION—What does τῇ διανοίᾳ ‘in the mind’ modify?
1. It modifies enemies [Alf, Ea, EG, EGT, Herm, ICC, Lns, Lt, Mrt, NTC, TNTC, WBC; NAB,
NIV, NJB, TNT].
2. It modifies both alienated and enemies [Lg, My, SSA].
1. It indicates grounds [Ea, ICC, Lg, My, NTC, SSA; REB]: you were enemies, which is
proved by your evil deeds.
2. It indicates reason [NAB, NIV, TEV]: you were enemies because you did evil deeds.
3. It indicates result [Herm, Lns, Mrt, WBC]: you were enemies, with the result that you did
evil deeds.
4. It indicates attendant circumstance [Lt, Mrt; TNT]: you were enemies, while doing evil
deeds.
5. It indicates result and reason [TNTC]: enemies in the mind, which resulted in evil deeds,
which in turn intensified the enmity in the mind. Each pushes the other into a state of greater
corruption [TNTC].
QUESTION—What does ἐν τοῖς ἔργοις τοῖς πονηροῖς ‘in evil deeds’ modify?
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1. It modifies enemies [Ea, Herm, Lns, Lt, Mrt, NTC, TNTC; NAB].
2. It modifies alienated and enemies [Alf, EGT, ICC, Lg, My, SSA].
QUESTION—What is meant by τοῖς ἔργοις τοῖς πονηροῖς ‘evil deeds’?
It means the evil things the Colossians did [Alf, EG, Herm, LN, Lt, Mou, My, TH; NAB,
NASB, NLT, NRSV, REB, TEV, TNT], evil behavior [SSA, TNTC; NIV, NJB]. It includes
rebellious acts [Ea], such as fornication, uncleanness, passion, evil desire, covetousness,
wrath, anger, malice, blasphemy, indecent language, and falsehood [NTC], immorality and
idolatry [Mrt, WBC]. It means deeds which are contrary to what God has commanded or
deeds which are right in themselves but done with a wrong motive [Lg].
1:22 buta now he-reconciledb inc the bodyd of-the fleshe of him throughf (his) death
LEXICON—a. δέ (LN 89.124) (BAGD 1.e. p. 171): ‘but’ [BAGD, LN, NIC; CEV, NAB, NIV, REB,
TEV, TNT], ‘yet’ [Lns; KJV, NASB, NLT], ‘nevertheless’ [SSA], not explicit [Herm, NTC,
WBC; NJB, NRSV].
b. aorist act. indic. of ἀποκαταλλάσσω: ‘to reconcile’. See this word at 1:20.
c. ἐν with dative object (LN 89.76): ‘in’ [Herm, NIC, NTC, WBC; KJV, NAB, NASB, NJB,
NRSV, REB], ‘by’ [LN; NIV], ‘by means of, through’ [LN], ‘in connection with’ [Lns]. The
phrase ἐν τῷ σώματι τῆς σαρκὸς διὰ τοῦ θανάτου ‘in the body of his flesh through his death’
is translated ‘by means of the physical death of his Son’ [TEV], ‘through his Son, who lived
and died’ [TNT], ‘his Son became a human and died’ [CEV], ‘through his death on the cross
in his own human body’ [NLT], ‘by means of his Son dying physically’ [SSA].
d. σῶμα (LN 8.1) (BAGD 1.b. p. 799): ‘body’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
KJV, NAB, NASB, NIV, NJB, NRSV, REB]. The phrase τῷ σώματι τῆς σαρκὸς αὐτοῦ ‘the
body of the flesh of him’ is translated ‘his own human body’ [NLT], ‘physical’ [TEV],
‘physically’ [SSA], ‘who lived’ [TNT], ‘his Son became a human’ [CEV].
e. σάρξ (LN 8.63) (BAGD 5. p. 744): ‘flesh’ [BAGD, Herm, LN, Lns, NIC, NTC; KJV], ‘flesh
and blood’ [REB]. This noun is also translated as an adjective: ‘fleshly’ [NASB, NRSV],
‘physical’ [WBC; NIV], ‘mortal’ [NAB, NJB]. It refers to the body with its physical
limitations [BAGD].
f. διά with genitive object (LN 89.76) (BAGD A.III.1.a. p. 180): ‘through’ [BAGD, Herm, LN,
Lns, NIC, NTC, WBC; KJV, NASB, NIV, NLT, NRSV], ‘by’ [LN; NAB, NJB, REB], ‘by
means of’ [BAGD, LN, SSA; TEV], not explicit [CEV].
QUESTION—What relationship is indicated by δέ ‘but’?
1. It indicates contrast with the preceding verse [Alf, Lns, Mrt, TH, WBC; CEV, NAB, NIV,
REB, TEV, TNT]: you were alienated, but now he reconciled you.
2. It indicates a relationship of contraexpectation [EG, Mou, My, SSA; KJV, NASB, NLT]:
although you were alienated, nevertheless now he reconciled you.
3. It resumes the thought of 1:20 [Lg].
QUESTION—What is meant by νυνί ‘now’?
It contrasts with the ‘once’ of 1:21 [Alf, EG, EGT, Herm, Mrt, My, SSA, TH, WBC]. It refers
to the present time [Herm, Lg, My, WBC] which began with the act of reconciling [Herm,
ICC, Lg, My, WBC]. It means the present condition of the Colossians [EG, EGT, Mrt, NIC,
TH], the present dispensation [Lt]. It does not mean the present moment [EGT, ICC, Lt] or
merely the present time [EG].
QUESTION—Who is the implied actor of ἀποκατήλλαξεν ‘he reconciled’?
1. The implied actor is God [Alf, Ea, EG, Herm, ICC, Lg, Mou, Mrt, My, SSA, TH, TNTC,
WBC; CEV, NIV, REB, TEV, TNT]: God reconciled you in his Son’s body.
2. The implied actor is Christ [Lns, NIC, NTC; NAB]: Christ reconciled you in his own body.
QUESTION—To whom is it implied that the Colossians were reconciled?
It is implied that they were reconciled to God [Ea, EG, ICC, Lg, Lt, Mrt, NIC, NTC, SSA,
TH, TNTC, WBC; REB, TNT].
54

QUESTION—What relationships are indicated by the two prepositions in the text ‘he
reconciled you in (ἐν) the body of his flesh through (διά) his death’?
1. Ἐν ‘in respect to’ specifies the kind of death and διά ‘by means of’ indicates the means of
reconciliation [Ea, EG, EGT, Herm, Lns, Lt, NIC; REB]: he reconciled you by means of
Christ’s death in respect to his physical body.
2. Ἐν ‘in’ indicates the circumstance accompanying the reconciliation, with διά ‘by means of’
indicating the means of reconciliation [Alf, My, NTC; NAB, NASB, NJB, NLT, NRSV]: he
reconciled you when in his physical body by dying.
3. Both prepositions indicate means [ICC, Lg, Mrt, TNTC, WBC; NIV]: he reconciled you by
Christ’s physical body by his death. The incarnation of Christ and his death were both needed
for reconciliation to be accomplished [Lg, Mrt]. These two phrases show that Jesus, who
effected reconciliation, had truly become incarnate and really died [WBC].
4. Some combine the two phrases into one means clause [SSA, TH; TEV]: he reconciled you
by means of Christ’s dying physically. Paul was stressing the fact of a physical death in
opposition to the emphasis the false teachers gave to angelic intermediaries who did not have
bodies and so did not die [SSA].
to-presenta you/yourselves holyb and blamelessc and irreproachabled beforee
himself/him,
LEXICON—a. aorist act. infin. of παρίστημι (LN 13.11; 85.14) (BAGD 1.c. p. 628): ‘to present’
[Herm, LN (85.14), Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NRSV, TNT], ‘to bring’
[SSA; NJB, NLT, REB, TEV], ‘to let stand’ [CEV], ‘to make’ [BAGD, LN], ‘to cause to be’
[LN (13.11)], ‘to render’ [BAGD]. It means the presentation as of a sacrifice [Mou, TH]. The
infinitive is translated in the indicative mood [SSA; NLT] and in the subjunctive [REB]. The
aorist tense is translated in the present [SSA] and in the perfect [NLT].
b. ἅγιος (LN 53.46; 88.24) (BAGD 1.b.α. p. 9): ‘holy’ [BAGD, Herm, LN (88.24), Lns, NIC,
NTC, SSA, WBC; all versions], ‘pure’ [LN (88.24)], ‘consecrated to God’ [BAGD],
‘dedicated’ [LN (53.46)]. It means set apart to God and Christ and not being alienated
anymore [Lns], cleansed from sin and completely set apart to God and his service [NTC],
consecrated to God and dead to the world, which shows itself in the way we live [Lg]. It
means inner consecration and the purity which is a result of that consecration [Ea], to be
purified from sins [TH], to be without sin [EG]. See this word as a noun at 1:2, 4.
c. ἄμωμος (LN 79.61; 88.34) (BAGD 2.a. p. 48): ‘blameless’ [BAGD, Herm, LN (88.34), NIC,
WBC; NASB, NLT, NRSV], ‘unblamable’ [KJV], ‘faultless’ [LN (88.34), NTC; CEV, NJB],
‘unblemished’ [TNT], ‘blemishless’ [Lns], ‘pure’ [TEV], ‘perfect’ [LN (88.34)]. This
adjective is also translated by a phrase: ‘without blame’ [REB], ‘without fault’ [LN (88.34)],
‘without blemish’ [LN (79.61); NIV], ‘without defect’ [LN (79.61)], ‘free of reproach’
[NAB]. The three adjectives ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους ‘holy and blameless and
irreproachable’ are translated ‘completely holy’ [SSA]. This word means free from blemish
[EG, Lt, NTC, TH, TNTC], free from blame [Alf, EGT, NIC], not having fault or stain [Lg,
WBC], not having spot or wrinkle [Lns]. It is the development of holiness in one’s life [Ea].
d. ἀνέγκλητος (LN 33.433) (BAGD p. 64): ‘irreproachable’ [BAGD, Herm, NIC; NJB,
NRSV], ‘blameless’ [BAGD, NTC; TNT], ‘faultless’ [TEV], ‘innocent’ [WBC; CEV],
‘unreprovable’ [KJV], ‘unreproved’ [Lns], ‘beyond reproach’ [NASB], ‘free of blame’
[NAB], ‘free from accusation’ [NIV], ‘without accusation’ [LN], ‘without blemish’ [REB],
‘without a single fault’ [NLT]. It means beyond accusation [Ea, EG, NTC], so that no one can
accuse the Colossians of anything [Herm, Lns, TNTC]. It means to be free from accusation
[Alf, Lg, Lt], free from any charge made against them [NIC], purified from faults [TH]. It is
the result of holiness [Ea].
e. κατενώπιον with genitive object (LN 83.33; 90.20) (BAGD b. p. 421): ‘before’ [BAGD,
Herm, LN (83.33), Lns, NTC; NASB, NJB, NRSV, TNT], ‘in front of’ [LN (83.33)], ‘to’
55

[NAB], ‘in the sight of, in the judgment of’ [LN (90.20)]. The phrase κατενώπιον αὐτοῦ
‘before himself/him’ is translated ‘in his sight’ [BAGD, WBC; KJV, NIV], ‘into his (own)
presence’ [SSA; REB, TEV], ‘in his presence’ [NIC; CEV], ‘into the very presence of’
[NLT].
QUESTION—What relationship is indicated by the use of the infinitive παραστῆσαι ‘to
present’?
1. It indicates purpose [Alf, Ea, EG, Herm, Lns, Mrt, My, NTC, SSA, TNTC, WBC; NASB,
REB, TEV, TNT]: he reconciled you in order to present you.
2. It indicates result [Lg; NAB, NRSV]: he reconciled you so as to present you holy, blameless
and irreproachable.
QUESTION—What is the main purpose/result?
1. The main purpose is that the Colossians should be holy, blameless and irreproachable
[Herm, Lg, Lns, SSA, TNTC, WBC].
2. The main purpose is the presentation [EG, Mou, NTC].
QUESTION—Who is the implied actor of παραστῆσαι ‘to present’ and to whom are they
presented?
1. God presents them before himself [Alf, Ea, EG, Herm, Lt, SSA, TNTC, WBC; REB].
2. Christ presents them before God [Mou; NAB, TNT].
3. Christ presents them before himself [Lns, NTC].
4. God presents them before Christ [Lg].
5. The Colossians present themselves before Christ [My]: to present yourselves before Christ.
QUESTION—What is meant by παραστῆσαι … κατενώπιον ‘to present … before’?
1. It refers to the future [Alf, Ea, EG, EGT, Lg, Lns, My, NIC, NTC, SSA, TH, WBC] and
means at the time of Christ’s return [Alf, EG, My, NIC, NTC, SSA, WBC], when we will be
judged [EG, EGT, Lg, My, WBC], when we will be accepted before the throne of God [Ea,
WBC], when we will be brought into God’s presence [Alf, SSA], when Christ will rejoice
over us [NTC]. He is the sole judge as to whether we are holy, blameless and irreproachable
[Lns].
2. It refers to the present [Herm, Lt, Mou, Mrt; NLT]. It means that God examines us [Lt]. We
are to live our lives in his presence, holy, blameless and irreproachable [Herm]. We are
acquitted before him [Mrt].
QUESTION—How are the three adjectives ἁγίους ‘holy’, ἀμώμους ‘blameless’, and
ἀνεγκλήτους ‘irreproachable’ related?
They are three separate descriptions [EG, Lns, NTC, TNTC, WBC]: holy, blameless, and
irreproachable. ‘Holy’ is a description expressed in a positive way, and ‘blameless’ and
‘irreproachable’ are descriptions expressed in the negative [EG, ICC]. They are one concept
expressed in three different ways [Alf, Ea, My, SSA, TH], in consecutive aspects [Ea]. ‘Holy’
expresses the concept in a positive way, and ‘blameless’ and ‘irreproachable’ in a negative
way [Alf, My, SSA]. This expressing of one concept in different ways is a device which
produces strong emphasis and means completely holy [My, SSA, TH]. They refer to Christ’s
righteousness which was given to us when we became Christians [EGT, Lns, TH, WBC].
They refer to growth in holiness of character [Ea, SSA], to holiness of character, which is the
work of the Holy Spirit in our lives [Alf, My] and is dependent on our continuing in the faith
[My], to moral and spiritual character [ICC]. They are three aspects of moral purity [Lg].
They refer to the imputed righteousness of Christ and its outworking in the believer’s life
[Herm]. They refer to the imputed righteousness of Christ, to growth in holiness wrought in us
by the Holy Spirit, and to the perfection which will be ours at the time of Christ’s return
[NIC]. They refer to what God did by reconciling us to himself through Christ, what he is in
the process of doing by his present work in our lives as he conforms us into the image of
Christ, and his work in us which will be brought to perfection in the future [TNTC].
1:23 ifa indeedb you-continuec in-the faith/faithfulnessd
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LEXICON—a. εἴ (LN 89.65): ‘if’ [Herm, LN, Lns, NTC; KJV, NASB, NIV], ‘as long as’ [NJB],
‘provided that’ [NIC, SSA, WBC; NRSV], ‘but you must’ [CEV, NAB, NLT, TNT], ‘yet you
must’ [REB], ‘you must, of course’ [TEV].
b. γέ (LN 91.6) (BAGD 3.a. p. 152): ‘indeed’ [BAGD, Herm, LN, Lns, NTC; NASB], not
explicit [NIC, SSA, WBC; all versions except NASB]. ‘Indeed’ makes it emphatic [EG]. It
may call attention to the fact that it is a necessary condition [SSA].
c. pres. act. indic. of ἐπιμένω (LN 68.11) (BAGD 2 p. 296): ‘to continue’ [BAGD, Herm, LN,
NTC, SSA; KJV, NASB, NIV, NLT, NRSV, TEV, TNT], ‘to persevere’ [BAGD, WBC; NJB,
REB], ‘to remain’ [LN, Lns, NIC], ‘to hold fast’ [NAB], ‘to keep on’ [LN], ‘to persist’
[BAGD], ‘to stay’ [CEV]. It is putting forth the effort to persevere and not merely a passive
continuing [Alf, Ea, EG, Herm, Lg, Lt, NTC, TH, WBC]. It means using every means
available to continue, coupled with a deep dependence on God [Ea], coupled with God’s
enabling grace [NTC].
d. πίστις (LN 31.88; 31.102; 31.104) (BAGD 2.d.α. p. 663): ‘the faith’ [Lns, NTC, WBC; KJV,
NASB, NJB, NRSV], ‘your faith’ [NIC; CEV, NIV, TNT], ‘faith’ [BAGD, Herm; NAB,
REB], ‘Christian faith’ [LN (31.102)], ‘faithfulness’ [LN (31.88); TEV], ‘beliefs, doctrine’
[LN (31.104)]. This noun is also translated as a verb phrase: ‘to believe the gospel’ [SSA], ‘to
believe this truth’ [NLT]
QUESTION—What relationship is indicated by εἴ ‘if’?
It indicates condition [Alf, Ea, EG, EGT, Herm, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA, TH,
TNTC, WBC; NJB, NRSV]. Holiness is connected with their continuance in the faith [SSA].
1. Paul is confident that the Colossians will fulfill this condition [Alf, Ea, EG, EGT, Lg, Lns,
Mrt, My, SSA, WBC]. He is stating the necessary condition for being holy when brought into
God’s presence. He does not express doubts that the Colossians fail in this [SSA]. He is
almost sure that they will fulfill this condition [ICC]. They are to examine their lives and to be
sure that they always continue in the faith [Lns]. This warning is to keep them from a sense of
false security [WBC]. It is a courteous way of calling attention to the fact that they need to
continue in the faith [Lg].
2. It is not clear if the Colossians will fulfill this condition [Herm, Lt, NIC, TH, TNTC]. The
language Paul uses here may suggest that the Colossians had lost their first enthusiasm and
were in danger of moving away [NIC]. If their faith is genuine, it will continue to the end
[TNTC]. Paul hopes that the Colossians will fulfill this condition [Lt]. He is stating the
necessary conditions for maintaining the reconciliation [Herm].
QUESTION—What is meant by τῇ πίστει ‘the faith’?
1. It focuses on the act of believing, ‘their faith’ [Ea, ICC, Lt, NTC, SSA, TH; NAB, NIV,
NLT, REB, TNT]: if you continue to believe in God [NTC], in the gospel [SSA, TH], in the
truth [NLT].
2. It focuses on the content of what is believed, ‘the faith’ [Herm, Lns, WBC; KJV, NASB,
NJB, NRSV]: if you continue (to believe) in the truths of the faith held by Christians. They
must not allow themselves to be drawn away from the gospel as taught by the apostles
[WBC].
3. It means the attribute of faithfulness [TEV]: if you continue faithful.
having-been-establisheda and firmb
LEXICON—a. perf. pass. participle of θεμελιόω (LN 31.94) (BAGD 2.a. p. 356): ‘to be established’
[BAGD, WBC; NIV], ‘to be firmly established’ [Herm; NASB], ‘to be securely established’
[NRSV], ‘to be grounded’ [Lns; KJV], ‘to be firmly grounded’ [NAB], ‘to be founded’
[NTC], ‘to be firmly founded’ [NIC], ‘to be well founded’ [LN], ‘to be surely founded’
[TNT], ‘to be deeply rooted’ [CEV]. This clause is translated ‘to stand firm on the solid base’
[NJB], ‘firm on your foundations’ [REB], ‘on a firm and sure foundation’ [TEV], ‘to stand in
it firmly’ [NLT], ‘to be stable’ [SSA].
57

b. ἐδραῖος (LN 31.92) (BAGD p. 217): ‘firm’ [BAGD, LN, NTC, WBC; CEV, NIV, REB,
TEV, TNT], ‘steadfast’ [BAGD, Herm, LN; NAB, NASB, NRSV], ‘unwavering’ [LN],
‘settled’ [KJV], ‘established’ [LN], ‘seated’ [Lns], ‘stable’ [NIC]. This adjective is translated
by a verb phrase: ‘to stand firm’ [NJB].
QUESTION—What relationship is indicated by the use of the participle τεθεμελιωμένοι
‘having been established’?
1. It indicates result [Herm, NTC]: if you continue in the faith, as a result of which you are
established.
2. It indicates means [Lg, My]: if you continue in the faith by being established.
3. It connects to the verb ‘continue’, stating in what they are to continue [LN, NIC]: if you
continue being established in the faith.
4. It indicates a specific [SSA]: if you continue in the faith, specifically, if you continue to be
established.
5. It indicates amplification [Ea]: if you continue in the faith, that is, being established.
6. It indicates comparison [WBC]: if you continue in the faith, like a building which has a well-
established foundation and a firm structure.
7. It indicates a condition [Lt]: to present you holy and blameless and irreproachable before
him, if you are founded.
QUESTION—What is meant by τεθεμελιωμένοι ‘having been established’?
It is a metaphor, referring to a building which has a well-established foundation [Lt, Mrt, My,
TH, TNTC, WBC]. It means having a stable foundation [EGT, Herm, ICC] which cannot be
shaken [Herm], a character which is firmly grounded and permanent [Lg]. It means having
been placed on a foundation and remaining there [TH]. The foundation is Christ [Lg, WBC],
upon which they were placed and upon which they were still standing [Lg]. It is the
foundation of the apostles, of which Christ is the cornerstone [NTC]. It is what God did to
save them, which is proclaimed in the gospel [TH]. It is the gospel, which proclaims Jesus
Christ as Lord [TNTC]. The word is a dead metaphor and means stable [SSA].
QUESTION—What is meant by ἐδραῖοι ‘firm’?
It is a metaphor, referring to a building [Lt, Mrt, My, TNTC, WBC] which has a firm
structure [TNTC, WBC] with good supports and buttresses [Mrt, WBC], a building which is
stable [EGT], a firm structure [ICC]. It is a dead metaphor and means stable [SSA].
1. It indicates conjoining [Lg, LN, My, NIC, WBC]: having been established and firm.
2. It joins two words of similar meaning, the second of which strengthens the first and lends
emphasis to it [Herm, SSA]. The two words are a semantic doublet, emphasizing the concept
of stability [SSA].
3. It indicates result [Ea, Lt]: having been established and therefore firm.
QUESTION—In what do the Colossians need to have been established and firm?
1. They need to have been established and firm in the faith [Ea, EG, Herm, LN, Lns, Lt, NIC,
SSA, WBC; NAB, NJB, NRSV].
2. They need to have been established and firm in the hope [ICC, My].
and not moved/moving-awaya fromb the hope of-the gospelc which you-heard,
LEXICON—a. pres. pass. participle of μετακινέω (LN 13.42) (BAGD p. 511): ‘to be moved away’
[Lns, NTC; KJV, NASB], ‘to be dislodged’ [REB], ‘to be moved’ [NIV], ‘to be shaken’ [LN;
NAB], ‘to be dissuaded’ [Herm], ‘to be shifted’ [NIC]. This participle is also translated as
being in the middle voice: ‘to shift’ [BAGD, WBC; NRSV, TNT], ‘to shift away’ [WBC], ‘to
let yourselves drift away’ [NJB], ‘to allow yourselves to be shaken’ [TEV], ‘to give up’
[CEV]. This participle together with the negative μή is translated as a negative imperative:
‘do not shift’ [TNT], ‘don’t drift away’ [NLT]. The phrase μὴ μετακινούμενοι ἀπὸ τῆς
58

ἐλπίδος ‘not moved/moving away from the hope’ is translated ‘you continue to confidently
expect’ [SSA].
b. ἀπό with genitive object (LN 89.122): ‘from’ [Herm, LN, Lns, NIC, NTC, WBC; all
versions except CEV, NAB], ‘in’ [NAB], not explicit [SSA; CEV].
c. εὐαγγέλιον (LN 33.217) (BAGD 1.b. p. 318): ‘gospel’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions except CEV, NLT, TNT], ‘good news’ [BAGD, LN; CEV, NLT,
TNT]. It is the content of the apostolic preaching [SSA].
1. It indicates conjoining [Lg, Lns, My, NIC, NTC, SSA].
1.1 The relationship is with ‘established and firm’ [Lg, Lns, My, SSA]: having been established
and firm and not moved away.
1.1.1 The conjoining makes this clause an additional means of the conditional clause [Lg, My]: if
you continue in the faith by being established and firm and not moved away from the hope of
the gospel.
1.1.2 The conjoining makes this clause an additional specific of the conditional clause [SSA]: if
you continue in the faith, specifically if you are established and firm and not moved away
from the hope of the gospel.
1.2 The relationship is with the conditional clause [NIC, NTC]: if indeed you continue in the
faith having been established and firm and if you are not moved away.
2. It indicates amplification, giving the definition in a negative way [EG, TH, WBC].
2.1 The relationship is with ‘established and firm’ [EG, TH]: having been established and firm in
the faith, that is, not moved away from the hope of the gospel.
2.2 The relationship is with the conditional clause [WBC]: if indeed you continue in the faith
having been established and firm, that is, if you are not moved away from the hope of the
gospel.
3. It indicates result [Ea]: having been established and firm, and therefore not moved away
from the hope of the gospel.
4. It indicates a condition [Lt]: to present you holy and blameless and irreproachable before
him, if you are not moved away from the hope of the gospel.
QUESTION—In what voice is the participle μετακινούμενοι ‘moved away’ considered to be?
1. It is in the passive voice [Alf, Ea, EGT, Herm, Lg, Lns, My, NTC; KJV, NAB, NASB, NIV,
REB]: not moved away. The implied actor is the influence of false teaching and other things
which might tend to lead the Colossians astray [My]. It is the false teachers [Alf, Lns]. It can
include circumstances and the influence of others, as well as the thoughts, lusts and desires of
the person [Lg].
2. It is in the middle voice [ICC, Lt, Mrt, NIC, SSA, TH, WBC; CEV, NJB, NLT, NRSV,
TEV, TNT]: not moving away.
QUESTION—What is meant by τῆς ἐλπίδος ‘the hope’? See also this question at 1:5.
It means what is hoped for [Ea, Herm, Lns, My], and at the same time it has begun to be
experienced in salvation [Herm]. It is eternal life [My], the blessed life which we anticipate
[Ea], our being presented perfect in heaven [Lns]. Hope is confident expectation [SSA],
fervent expectation, wholehearted confidence, waiting watchfully [NTC]. It is based on the
content of what is hoped for [Alf, SSA]. It is hoping for full salvation in the future [TH].
QUESTION—What is meant by μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος ‘not moved away from
the hope’?
It means to remain firm in the hope [Lt; NAB], to continue hoping [SSA, TH], to remain loyal
to the teachings which they had received regarding the hope and not to give in to false
teachings to which they were being exposed [Mrt]. It means not to leave the faith, which
includes the hope [Lns]. It means basically the same as to be established and firm [Alf].
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QUESTION—How are the nouns related in the genitive construction τῆς ἐλπίδος τοῦ
εὐαγγελίου ‘the hope of the gospel’?
The hope is contained in the gospel [Herm, Mrt, WBC; NIV, REB]. It belongs to the gospel
[Alf, ICC, Lg, Lns]. The gospel brings hope [EGT, My, TH]. The gospel speaks of the hope
[NTC, SSA] and excites hope in us [BAGD, EG, NTC]. It proclaims the hope [EGT, My].
The gospel reveals the hope [Ea]. It is where the Colossians found hope [Lt]. Hope is an
important part of the gospel [NIC] and it is based on the gospel [EG]. Through the gospel is
the only way we found out about the hope [Lns]. Belonging to the gospel makes the hope sure
and glorious [Lg].
having-been-proclaimeda to/inb every/all creature/creationc underd heaven,e
LEXICON—a. aorist pass. participle of κηρύσσω (LN 33.207; 33.256) (BAGD 2.b.β. p. 431): ‘to be
proclaimed’ [BAGD, Herm, LN (33.207), SSA, WBC; NASB, NIV, NRSV, REB, TNT], ‘to
be preached’ [BAGD, LN (33.256), Lns, NIC, NTC; CEV, KJV, NJB, NLT, TEV], ‘to be
announced’ [NAB].
b. ἐν with dative object (LN 83.13; 90.56): ‘to’ [Herm, LN (90.56), WBC; CEV, KJV, NAB,
NIV, NJB, NRSV, TEV], ‘in’ [LN (83.13), Lns, NIC, SSA; NASB, REB], ‘through’ [TNT],
‘among’ [NTC], ‘over’ [NLT].
c. κτίσις (LN 42.38) (BAGD 1.b.α. p.455): ‘creature’ [BAGD, Herm, LN, NTC, WBC; KJV,
NAB, NIV, NJB, NRSV], ‘creation’ [LN, Lns, NIC; NASB, REB]. The noun phrase πάσῃ
κτίσει ‘every/all creature/creation’ is translated ‘everybody’ [TEV], ‘everyone’ [CEV]. The
phrase πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν ‘all creation under the heaven’ is translated ‘the
whole world’ [TNT], ‘all over the world’ [NLT], ‘people in very many places’ [SSA].
d. ὑπό with accusative object (LN 1.43; 83.51) (BAGD 2.a.β. p. 843): ‘under’ [BAGD, Herm,
LN (83.51), Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV, REB], ‘below’
[BAGD]. The phrase ὑπὸ τὸν οὐρανόν ‘under heaven’ is translated ‘in the world’ [TEV], ‘on
(the) earth’ [BAGD, LN; CEV], and it means on earth, every place on earth [EG], the whole
world [Herm, Lns], the world which was known at that time [NTC].
e. οὐρανός (LN 1.5) (BAGD 1.b. p. 594): ‘heaven’ [BAGD, Herm, Lns, NIC, NTC, WBC;
KJV, NAB, NASB, NIV, NJB, NRSV, REB], ‘sky’ [BAGD, LN].
QUESTION—What relationship is indicated by the use of the participle κηρυχθέντος ‘having
been proclaimed’?
1. It indicates grounds [Alf, Ea, EGT, ICC, Mrt, My, SSA, WBC]: you must not be moved
away from the hope of the gospel, since the gospel has been proclaimed to every creature
under heaven. The universality of the gospel proves its authenticity [EGT, Mrt, WBC].
2. It identifies the gospel as that which had been proclaimed in the whole world [Herm, Lns,
NTC, TH, TNTC; NAB, REB, TEV, TNT]: the gospel, that which has been proclaimed.
3. It indicates conjoining [Lg; KJV, NIV]: which you heard and which has been proclaimed to
every creature under heaven.
4. It describes the gospel and has the same relationship as that of a relative clause [EG]: the
gospel which has been proclaimed.
QUESTION—What relationship is indicated by ἐν ‘to/in’?
1. It indicates to whom the gospel has been proclaimed [BAGD, Herm, Mrt, TH; KJV, NAB,
NIV, NJB, NRSV, TEV] it has been proclaimed to every creature.
2. It indicates where the gospel has been proclaimed [Lns, SSA, WBC; CEV, NASB, NLT,
REB, TNT]: it has been proclaimed in all creation.
3. It means in the presence of every creature [EGT, My].
QUESTION—What is meant by πάσῃ κτίσει ὑπὸ τὸν οὐρανόν ‘every/all creature/creation
under heaven’?
It is a hyperbole [Ea, EG, Lt, SSA, TH]. It does not mean every single person [EG, Mou], but
every kind of person [EG], people in very many places [SSA]. It emphasizes the universality
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of the gospel, as a guarantee that it is true [EGT, Lt, Mrt]. It means every country of the world
they knew [Ea, NTC], the great centers of the Roman empire [Mou]. The gospel had already
reached far and wide [Lns], especially in the cities of the Roman Empire [TH, WBC]. It is the
ideal of what was to be done because of Jesus’ command to preach the gospel to every
creature [ICC]. Since Jesus died for all and the mission to the Gentiles had begun, the gospel
had, in principle, been preached to the whole world [TNTC]. It is a prophetic statement,
seeing as already accomplished what at that time had only just been begun, and it speaks of
the gospel as universal [Lg, NIC], which proves its divine origin [NIC]. The gospel has been
proclaimed in the presence of all created things [My]. It includes all creation, both animate
and inanimate [Lt].
of-which I Paul became a-minister.a
LEXICON—a. διάκονος (LN 35.20) (BAGD 1.a. p. 184): ‘minister’ [Herm, Lns, NIC, NTC; KJV,
NASB, REB], ‘servant’ [BAGD, LN, WBC; CEV, NAB, NIV, NJB, NRSV, TEV, TNT].
This clause is translated ‘I, Paul, have been appointed by God to proclaim it’ [NLT], ‘I, Paul,
have become one who makes it known’ [SSA]. This word does not refer to an ordained
minister [TH] or any other specific church office [TNTC]. It is a general term, referring to
service of any kind [Mou], to any Christian preacher, showing Paul’s humility as he thought
of God’s grace in calling him [Mrt]. It is the same word that Paul used of Epaphras in 1:7
[TNTC, WBC] and of Tychicus in 4:7, which commends them as true teachers of the gospel
[WBC]. It means a servant of a lower rank [Lg]. It was a term of distinction [Herm].
1. It serves as a transition from this section to the next one [EG, Lns, Lt, Mrt, NTC, TH, WBC],
as well as a conclusion to this section [NTC]. Paul magnifies his office of bringing the gospel
to the Gentiles and thus links himself more closely with the Colossians [Lt]. He wants them to
know that his mission to the Gentiles includes them, even though he had never visited them;
they had not been left out [Mrt].
2. It has a relationship of grounds [Alf, Ea, EGT, ICC, My, SSA]: not moved away from the
hope of the gospel, since I Paul became a minister of that gospel. It also serves as a transition
to the next section [Ea, EGT].
QUESTION—What is the significance of the presence of the pronoun and proper noun ἐγὼ
Παῦλος ‘I Paul’?
They are emphatic [EG, Herm, Lns, SSA, WBC], emphasizing that Paul is now referring to
his particular work [Herm, Lns, WBC] as having been commissioned as the apostle to the
Gentiles [Herm, Lns], as having a part in God’s plan for the world [NIC, WBC]. It means in
spite of his weakness and unworthiness [Lt, NTC]. Paul expresses his surprise and wonder at
being used of God in this way [NIC, WBC]. He is backing up his warning with his own
authority as one appointed to preach the gospel [My, SSA].
DISCOURSE UNIT: 1:24–2:5 [GNT, Herm, Mrt, SSA, TH, TNTC, WBC; CEV, NIV,
NLT, TEV]. The topic is Paul’s work for the church [GNT, Mrt, WBC; CEV, NIV, NLT,

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TEV], the great effort Paul exerts to ensure that the Colossians have sufficient knowledge of
the mystery regarding Christ to protect them from being deceived [SSA], Paul’s work and
why he is writing this letter [TNTC], Paul’s appointment and work [Herm], Paul’s work and
message [TH].
DISCOURSE UNIT: 1:24–29 [EG, ICC, NIC, NTC, SSA; NJB]. The topic is the ministry
given Paul to declare God’s mystery [EG, ICC] and the strenuous effort he exerts to fulfill this
commission for the perfection of the believers [ICC], the ministry given Paul to declare what
God had revealed [NIC], Paul’s part in declaring God’s mystery, which is ‘Christ in you, the
hope of glory’ [NTC], Paul’s labor for the Gentiles [NJB], Paul’s physical suffering for the
benefit of the church and his proclaiming of the mystery regarding Christ to all classes of
people [SSA].
1:24 Nowa I-rejoiceb inc the sufferingsd for/because-ofe you
TEXT—Some manuscripts include ὅς ‘who’ before νῦν ‘now’. GNT does not mention this

Books, 1982.
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LEXICON—a. νῦν (LN 67.38): ‘now’ [Herm, LN, NIC, NTC, WBC; all versions except CEV, NAB,
NLT], ‘even now’ [NAB], ‘at present’ [Lns], ‘at the present time’ [SSA], not explicit [CEV,
NLT].
b. pres. act. indic. of χαίρω (LN 25.125) (BAGD 1. p. 873): ‘to rejoice’ [BAGD, Herm, LN,
Lns, NIC, NTC, SSA, WBC; KJV, NASB, NIV, NRSV], ‘to be happy’ [TEV, TNT], ‘to be
glad’ [BAGD, LN; CEV, NLT]. This verb is also translated ‘I find my joy’ [NAB], ‘it is my
joy’ [REB], ‘it makes me happy’ [NJB].
c. ἐν with dative object (LN 67.136; 89.26; 90.23): ‘in’ [Herm, LN (90.23), Lns, NIC, WBC;
KJV, NAB, NASB, NIV, NRSV], ‘about’ [LN (90.23); TEV], ‘because of, on account of’
[LN (89.26)], ‘that’ [SSA], ‘amid’ [NTC], ‘during’ [LN (67.136)], ‘when’ [CEV, NLT], not
explicit with the infinitive of the verb ‘to suffer’ following [NJB, REB, TNT].
d. πάθημα (LN 24.78) (BAGD 1. p. 602): ‘suffering’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NRSV, TEV]. This noun is also translated by a verb: ‘to suffer’
[SSA; CEV, NJB, NLT, REB, TNT] and by a noun clause: ‘what was suffered’ [NIV].
e. ὑπέρ with genitive object (LN 89.28; 90.36) (BAGD 1.a.ε. p. 838): ‘for’ [BAGD, LN
(90.36), NIC, NTC; all versions except NASB, NRSV, TNT], ‘for the sake of’ [BAGD,
Herm, LN (90.36), WBC; NASB, NRSV, TNT], ‘on/in behalf of’ [BAGD, LN (90.36)], ‘for
the benefit of’ [Lns, SSA], ‘because of’ [LN (89.28)].
QUESTION—What is meant by νῦν ‘now’?
1. It means the present time [Alf, Ea, EG, EGT, ICC, Lg, Lns, NTC, SSA, TH, WBC; NJB],
the time of Paul’s imprisonment [Ea, EGT, ICC, Lg, Lns, NTC, SSA, TH], the condition in

pres. present
act. active
indic. indicative
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which he presently serves Christ [My], when the gospel is proclaimed and Paul has the
privilege of suffering as a minister of the gospel [WBC], the time which began with his call to
be a minister of the gospel and extended down to the time of writing the epistle [Alf].
2. It means the present topic under discussion [Herm, Lt, TNTC], the topic in 1:15–20 [TNTC],
when reconciliation for the universe is being discussed, this topic also pertaining to the
Colossians [Herm], when Paul ponders God’s great mercy in the work of reconciliation and
thinks of the fact that he has been given a part in this work [Lt].
1. It indicates reason [Herm, ICC, Lns, Lt, Mou, My, SSA, TH; NAB, NJB, REB, TEV, TNT]:
I rejoice because of my sufferings. Paul counts it a privilege and honor to be able to suffer for
the benefit of the church [Lns].
2. It indicates a circumstance [EG, EGT, Lg, LN, NTC; NLT]: I rejoice while suffering. The
reason for his joy is the good fruit which his sufferings had brought among the Gentiles [Lg].
QUESTION—What kind of suffering is referred to?
These are the sufferings endured by Paul [BAGD, LN, all commentaries; KJV, NAB, NASB,
NJB, NLT, NRSV, REB, TEV, TNT]. It refers to the things Paul suffered in his service for
Christ [Ea, Herm, ICC, Lg, Lns, Mou, Mrt, My, NIC, TH, WBC] as apostle to the Gentiles
[Alf, ICC, Lg, Mrt, TH, WBC], such as imprisonment [Alf, EGT, Herm, Lg, Mrt, My, SSA,
TH]. It refers to the hardships and sufferings he was experiencing in prison [NTC]. It is a
general term for suffering [EG].
QUESTION—What relationship is indicated by ὑπέρ ‘for’?
1. It means that the sufferings were for the benefit of the Colossians [Alf, EG, ICC, Lg, Lns,
Mrt, My, NIC, NTC, SSA, TNTC, WBC]: I rejoice in my sufferings which are for your
benefit. The sufferings Paul endured lessened the amount the Colossian Christians would have
to endure [WBC]. Paul’s endurance of suffering strengthened the Colossians [NTC]. His
sufferings benefited them spiritually [SSA]. His sufferings were a testimony that they were

64

really Christians and were an honor to them [My]. The church has to suffer because of its
relationship with Christ. Since Paul is a leader of the church, many times these sufferings
would come to him instead of to the church. The Colossians being a part of the church, it is in
this sense that Paul is experiencing suffering for their benefit [Lns]. Paul may be able to save
them some persecution by drawing the enemies’ attention to himself [TNTC]. The fact that
Christ was glorified in Paul’s sufferings will strengthen them in the faith [Alf].
2. His sufferings were a result of his ministry to the Gentiles, of which the Colossians were a
part [Ea]: I rejoice in my sufferings, which come because of my work for you. Paul was
imprisoned because of his ministry to the Gentiles [Ea].
and I-fill-upa what-is-lackingb of-the afflictionsc of-Christ ind my fleshe
LEXICON—a. pres. act. indic. of ἀνταναπληρόω (LN 59.34) (BAGD p.72): ‘to fill up’ [BAGD, LN,
NIC, WBC; KJV, NAB, NIV], ‘to complete’ [BAGD, Herm, LN, SSA; NLT, NRSV, REB,
TNT], ‘to help to complete’ [TEV], ‘to make complete’ [LN], ‘to make up’ [NJB], ‘to
continue’ [CEV]. This verb is translated ‘I do my share in filling up’ [NASB], ‘I am filling up
in my turn’ [Lns], ‘I in his stead am supplying’ [NTC].
b. ὑστέρημα (LN 57.38) (BAGD 1. p. 849): ‘need, deficiency’ [BAGD], not explicit [SSA;
CEV]. The plural form of this noun with its definite article τὰ ὑστερήματα is translated by a
clause: ‘what is lacking’ [Herm, LN, Lns, NIC, NTC; NAB, NRSV], ‘that which is lacking’
[NASB], ‘what is still lacking’ [WBC; NIV], ‘what remains’ [NLT], ‘what still remains’
[REB, TEV], ‘what is needed’ [LN], ‘that which is behind’ [KJV], ‘that still have to be
undergone’ [NJB]. This entire clause is translated ‘every physical pain I suffer for his body …
is being added to what Christ has already suffered for it’ [TNT]. This word indicates
something which can be measured [Ea, EG, Herm, Lns, My, WBC], meaning that there is a
fullness already determined [EG, Herm, Mou, My, SSA, WBC]. It is the opposite of
abundance [Lt] and means something which is not sufficient [ICC]. The use of the plural
suggests that there were parts which needed to be completed [ICC, My], that the sufferings
are not thought of as a whole, but individually [Alf].
c. θλῖψις (LN 22.2) (BAGD 1. p. 362): ‘affliction’ [BAGD, Herm, Lns, NTC, WBC; KJV,
NASB, NIV, NRSV], ‘suffering’ [LN, NIC; CEV, NAB, NLT, TEV, TNT], ‘hardship’ [NJB].
This noun is also translated by a verb: ‘to suffer’ [SSA; REB]. It refers to distress brought
about by outward circumstances [BAGD].
d. ἐν with dative object (LN 83.13): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; all versions except
TEV, TNT]. The phrase ἐν τῇ σαρκί μου ‘in my flesh’ is translated ‘every physical pain I
suffer’ [TNT], ‘by means of my physical sufferings’ [TEV], ‘physically’ [SSA].
e. σάρξ (LN 8.4; 8.63) (BAGD 5. p. 744): ‘flesh’ [BAGD, Herm, LN (8.63), Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NRSV], ‘body’ [LN (8.4); CEV, NJB, NLT], ‘person’
[REB]. It refers to corporeality, physical limitations, life here on earth [BAGD]. It means that
the sufferings were physical [Ea, EG, LN, Mou, Mrt, SSA, TH, WBC], such as those
mentioned in 2 Cor. 11:23–27 [SSA]. It refers to the fact that Paul was a real human being
who experienced suffering [Herm]. It includes both the physical, which is weak and subject to
suffering and death, and the emotions, which feel the suffering [My].
It indicates an amplification of what Paul means by his sufferings in the preceding clause [Ea,
EG, Herm, Lns, My, SSA, WBC]: I rejoice in my sufferings for you, that is, I fill up the
things lacking of the afflictions of Christ for the sake of his body. It connects Paul’s feeling
about his sufferings to what they accomplish [Lg, My].
QUESTION—What is meant by the prefix ἀντί in the verb ἀνταναπληρῶ ‘I fill up’?
1. It means corresponding to [Alf, Ea, EGT, ICC, Lg, My, NIC, SSA, WBC]. The filling up is
in proportion to the lack [Alf, Ea, ICC, My, NIC, SSA, WBC], both in amount and in quality.
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Paul’s sufferings were like Christ’s, in that he didn’t suffer as a sinner, but for the sake of the
church [Ea]. It shows the great quantity and intensity of Paul’s sufferings [Lg].
2. It means instead of [NTC, TNTC]. Since Jesus is no longer here to endure hardships, Paul is
enduring them instead of Jesus [NTC]. Paul is suffering instead of the church [TNTC].
3. It means taking one’s turn. Paul is taking his turn, and other ministers will also need to take
their turn [Lns].
4. It means that the person suffering in the filling up is different from the one whose afflictions
are said to have a lack, indicating that Christ left something for Paul to suffer [Lt].
5. It means the same as the preposition ‘for the sake of’ and is a repetition of it [Mou].
QUESTION—How are the nouns related in the genitive construction τῶν θλίψεων τοῦ
Χριστοῦ ‘the afflictions of Christ’?
1. It means the afflictions Christ endured while on earth.
1.1 Paul endured afflictions which were similar to those Christ endured on earth [ICC, My, TH,
TNTC]. Christians are recognized as Christians because they follow Christ, to whom they
belong, in his path of suffering. Besides persecution, these sufferings can include temptation,
illness, the heavy weight of family or church responsibility, anything which is included in our
walk with Christ. [TNTC]. Christ’s sufferings are the type of those endured by Paul and
others for the sake of the church [ICC]. The sufferings endured by Paul were of the same kind
and character as those which Christ endured [My].
1.2 Christians supplement Christ’s suffering with their own suffering [Lns, Lt, NTC; TNT]. The
sufferings of Christians do not include what Christ suffered as a sacrifice for sin, which
suffering is complete, with nothing lacking [Lt, NTC]. They are the additional sufferings
which Christ’s enemies would like to bring on Christ, but since he is no longer here, they
cannot do this [NTC]. They are the sufferings which Christians endure, including self-denial
and the struggle with unbelief and sin, as they continue the work which Christ began [Lt].
Since Christ is no longer here, Paul is suffering in his stead, enduring the additional sufferings
which Christ’s enemies would like to bring on him, but since they cannot do that, they now
bring it on his followers [NTC]. These sufferings often come in a greater degree to the
ministers of the church [Lns]. Paul’s sufferings help to fill up what still remains for Christians
to suffer as they continue the work begun by Christ [Lt].
2. It means the sufferings Christ feels when his body, the church, suffers. They are sympathetic
sufferings [Alf, Ea, EGT, Lg, Mrt, NIC]. They are sufferings of Christians [Alf, Lg, Mrt,
NIC], in which, because of their union with Christ, he also suffers [Lg, Mrt, NIC], sufferings
which Christ accepts as being done to him because it is he who is hated [Lg]. They are the
sufferings which Christ endures in Paul because of their mystical union [EGT; REB]. Paul, as
Christ’s messenger, was suffering in Christ’s stead and thus helping to fill up the quota of
suffering which must be endured before Christ comes [Mrt]. Each thing he suffered helped to
complete what all Christians will suffer [Alf]. He endured the suffering which he still needed
to endure [EGT].
3. It means the sufferings which the church must endure before the return of Christ. There is a
determined quota of sufferings established by God which Christians must endure before
Christ returns. Paul’s sufferings helped to fill up that quota [EG, Herm, Mou, WBC]. This
view does not preclude the fact that Christ, because of his union with Christians, is suffering
along with them [Mou].
4. It means the sufferings Paul endured which were appointed by Christ. His afflictions were
lacking in the sense that there was a fixed quota appointed for him to endure and he knew that
they were not yet over [SSA].
1. It indicates the location of the suffering of the afflictions [Herm, Mou, SSA]: the afflictions
of Christ which I suffer in my flesh.
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2. It indicates the means of filling up the afflictions [EG, My, TH, WBC; TEV]: by means of
my physical sufferings I fill up the things lacking of the afflictions of Christ.
3. It indicates amplification of the afflictions [ICC]: the afflictions of Christ, that is, the ones
which I suffer in my flesh.
for-the-sake-ofa his body,b which is the church,c
LEXICON—a. ὑπέρ with genitive object: ‘for the sake of’. See this word in the first clause of this
verse.
b. σῶμα ‘body’: See this word at 1:18.
c. ἐκκλησία (LN 11.33) (BAGD 4.d. p. 241): ‘church’ [BAGD, Herm, LN, Lns, NIC, NTC,
SSA, WBC; all versions]. This refers to the universal church [BAGD, EG, Herm, Lns, Mrt,
TH], to the totality of congregations of Christians [LN], to the congregation [Lg]. It means the
church in heaven, in which Christians already participate and of which local congregations are
manifestations [WBC]. See this word at 1:18.
QUESTION—How is ὑπὲρ τοῦ σώματος αὐτοῦ ‘for the sake of his body’ related to ὑπὲρ ὑμῶν
‘for you’ in the preceding clause?
1. ‘For the sake of his body’ is the generic of which ‘for you’ is a specific [EG, Lns, SSA,
WBC]. It was not only the Colossians who benefited from Paul’s sufferings; the entire body
of Christ benefited [EG, SSA]. The Colossians were part of the entire body of Christ which
benefited from Paul’s sufferings [WBC].
2. ‘For the sake of his body’ is an amplification of ‘for you’ [Lg].
1:25 of-which I became a-ministera
LEXICON—a. διάκονος (LN 35.20) (BAGD 1.a. p. 184): ‘minister’ [Herm, Lns, NIC, NTC, WBC;
KJV, NAB, NASB], ‘servant’ [BAGD, LN; CEV, NIV, NJB, NRSV, REB, TEV, TNT]. This
noun is also translated as a verb: ‘to serve’ [SSA; NLT]. The word focuses on the activity of
serving [SSA].
QUESTION—What relationship is indicated by ἧς ‘of which’?
It indicates that Paul was a servant of the church [Ea, EG, EGT, Lg, Lns, Lt, Mrt, My, NIC,
NTC, SSA, TH, TNTC, WBC; NAB, NASB, NIV, NLT, NRSV, REB, TEV, TNT]. He
helped the church [TH]. He served it [SSA; NLT]. He served the church even when he was in
prison [Ea]. It may give the reason why he is suffering for the sake of the church [EG]: I fill
up what is lacking of the afflictions of Christ in my flesh for the sake of his body, which is the
church, because I became its servant.
QUESTION—What is the significance of the presence of the pronoun ἐγώ ‘I’?
It is emphatic [Alf, EGT, My] and draws attention to the fact that Paul himself had been
appointed to serve the church [Lns, SSA]. Paul is now talking about his specific ministry
[EGT, My], showing that he was conscious of the specific authority which had been given to
him [My].
QUESTION—How is this clause related to the similar clause in 1:23, ‘of which (gospel) I Paul
became a minister’?
It has the same meaning as the clause in 1:23 and is a repetition of it [Lns]. It is very similar
to that clause [SSA]. It balances out that clause [TNTC]. The clause in 1:23 is general and this
one is specific of Paul’s distinctive ministry, being a climax to the clause in 1:23 [My].
according-to/because-ofa the commissionb of-God having-been-givenc to-me ford you
LEXICON—a. κατά with accusative object (LN 89.8): ‘according to’ [Herm, Lns, NIC, NTC; KJV,
NASB, NRSV], ‘in accordance with’ [LN, WBC], ‘through’ [NAB], ‘by’ [NIV], ‘by virtue
of’ [REB], ‘because’ [SSA], ‘with’ [NJB], not explicit [CEV, NLT]. The preceding clause
and the first part of this clause ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν
δοθεῖσάν μοι ‘of which I became a servant according to the stewardship of God having been
given to me’ is translated ‘and I have been made a servant of the church by God, who gave
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me this task’ [TEV], ‘God made me a servant of the church. He entrusted a special task to me’
[TNT].
b. οἰκονομία (LN 42.25) (BAGD 1.b. p. 559): ‘commission’ [LN, WBC; NAB, NIV, NRSV],
‘task’ [LN; REB, TEV], ‘special task’ [TNT], ‘office’ [BAGD, Herm], ‘responsibility’ [LN;
NJB, NLT], ‘stewardship’ [NIC, NTC; NASB], ‘administration’ [Lns], ‘dispensation’ [KJV].
The phrase τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι ‘the commission of God having been
given to me’ is translated ‘I was appointed by God to be responsible’ [SSA], ‘God’s plan was
to make me (a servant)’ [CEV]. This word refers to a task that involves management and
organization [LN].
c. aorist pass. participle of δίδωμι (LN 57.71): ‘to be given’ [Herm, LN, Lns, NIC, NTC; KJV,
NRSV], ‘to be bestowed’ [NASB], ‘to be assigned’ [REB]. This passive verb is translated by
the active: ‘God gave’ [WBC; NAB, NIV, NJB, TEV], ‘God has given’ [NLT], ‘he entrusted’
[TNT]. This word usually implies that what is given has value [LN].
d. εἰς with accusative object (LN 90.41; 90.59) (BAGD 4.g. p. 229): ‘for’ [BAGD, Herm, LN
(90.41; 90.59), Lns; KJV, NRSV], ‘for the benefit of’ [NTC; NASB, REB], ‘for the good of’
[TEV], ‘on behalf of’ [LN (90.41); TNT], ‘to’ [LN (90.59); CEV, NIV, NLT], ‘towards’ [LN
(90.59), SSA; NJB], ‘concerning’ [WBC], ‘(to preach) among’ [NAB], ‘with you in view’
[NIC].
1. It indicates congruence [Alf, Herm, Lns, Mrt, NTC, WBC; KJV, NASB, NRSV]: I became a
servant of the church, in accordance with the commission God gave me for you. Paul
performed his ministry in the way that his commission required [Alf, Herm, Lns]. Paul’s call
to be a servant of the church was in agreement with the plan God has for the world [Mrt].
2. It indicates reason [EG, Mou, My, SSA; REB]: I became a servant of the church because of
the commission of God given to me for you.
3. It indicates means [NAB, NIV]: I became a servant of the church through the commission
God gave me for you.
4. It indicates amplification [EGT, Lt]:I became a servant of the church, that is, the commission
of God has been given to me for your benefit.
5. It indicates purpose [NIC]: I became a servant of the church in order to fulfill the
commission of God given to me for you.
QUESTION—What is meant by οἰκονομίαν ‘commission’?
It means the work or position of a steward [EG, ICC], the position of administrator of God’s
household, the church [Lt, My], a position of responsibility, a task [TH]. It refers to Paul’s
responsibility in doing the work of an administrator or supervisor [SSA]. It means a
commission or a position and is used here to describe Paul’s office of apostle to the Gentiles
[Herm]. It means the apostolic office which Paul had received [Lns, My] and the
administering and carrying out of that work by Paul [Lns]. It means God’s plan of salvation
for the world, which God has given Paul to carry out. Paul’s part is making it known [WBC].
It means making the gospel known in keeping with God’s plan [Alf]. It means the plan God
has for the world [Mrt], his plan for the church [Ea].
QUESTION—How are the nouns related in the genitive construction τὴν οἰκονομίαν τοῦ θεοῦ
‘the commission of God’?
1. God is the source of the commission [Alf, EG, EGT, Lg, Mou, My, NTC, SSA, TH, WBC;
NAB, NASB, NIV, NJB, NLT, REB, TEV, TNT]: the commission God gave me.
2. ‘Of God’ describes the commission [BAGD, Ea, Herm, Lns]: the divine commission.
QUESTION—Who is the implied actor of δοθεῖσαν ‘having been given’?

pass. passive
68

1. The implied actor is God [EG, Herm, Lns, Mou, Mrt, My, NTC, SSA, TH, TNTC, WBC;
NAB, NIV, NJB, REB, TEV, TNT].
2. The implied actor is Christ [NIC].
It means for their benefit [EGT, Lt, Mou, NIC, NTC, TH, WBC; NASB, TEV], for their
spiritual progress and well being [TH]. It was through Paul’s administration of his apostolic
office that the Colossians had been brought to Christ [Lns, NTC]. They had benefited from his
apostolic commission, even though he had not worked among them in person [NIC]. His
office as apostle to the Gentiles benefited them because of Epaphras’ ministry among them
[WBC]. As apostle to the Gentiles Paul has a responsibility towards them [SSA].
QUESTION—With what is εἰς ὑμᾶς ‘for you’ connected?
1. It is connected with the giving of the commission [Alf, Ea, EG, EGT, Herm, ICC, Lns, Lt,
My, NTC, TH, WBC; KJV, NASB, NJB, NRSV, REB, TEV]: the commission of God having
been given to me for you.
2. It is connected with the giving of the commission and with completing the word of God [Lg,
Mou, SSA; TNT]: the commission of God having been given to me for you to complete
among you the word of God.
3. It is connected with completing the word of God [TNTC; NAB, NIV, NLT]: to complete
among you the word of God.
to-completea the wordb of-God,
LEXICON—a. aorist act. infin. of πληρόω (LN 33.199) (BAGD 3. p. 671): ‘to complete’ [Herm;
NJB], ‘to bring to completion’ [BAGD], ‘to fulfill’ [Lns; KJV], ‘to make fully known’ [NIC;
NRSV], ‘to fully proclaim’ [TEV], ‘to proclaim, to proclaim completely, to tell fully’ [LN],
‘to preach fully and effectively’ [WBC], ‘to fully carry out the preaching of’ [NASB], ‘to put
into full effect’ [REB], ‘to give full scope to’ [NTC]. The phrase πληρῶσαι τὸν λόγον τοῦ
θεοῦ ‘to complete the word of God’ is translated ‘to preach his word in its fullness’ [NAB],
‘to present the word of God in its fullness’ [NIV], ‘to open up in all its fullness God’s
message’ [TNT], ‘to make known the whole message from God’ [SSA], ‘to preach his
complete message’ [CEV], ‘to proclaim his message in all its fullness’ [NLT]. The infinitive
is also translated by a participle [NJB, NLT, TEV].
b. λόγος (LN 33.98; 33.260) (BAGD 1.b.β. p. 478): ‘word’ [BAGD, Herm, LN (33.98), Lns,
NIC, NTC, WBC; KJV, NAB, NASB, NIV, NRSV, REB], ‘message’ [LN (33.98), SSA;
CEV, NJB, NLT, TEV, TNT], ‘gospel’ [LN (33.260)].
QUESTION—What relationship is indicated by the use of the infinitive πληρῶσαι ‘to
complete’?
1. It explains what the commission is [EG, EGT, Herm, ICC, Lns, Mou, NIC, TH, TNTC,
WBC; NAB, NIV, NJB, REB, TEV, TNT]: the commission, which is to complete the word of
God.
2. It indicates a relationship of purpose [Alf, Ea, My, SSA].
2.1 The relationship is with the giving of the commission [Alf, Ea, My]: the commission of God
having been given to me for you in order to complete the word of God.
2.2 The relationship is with becoming a servant of the church [SSA]: of which I became a servant
in order to complete the word of God.
QUESTION—What is meant by τὸν λόγον τοῦ θεοῦ ‘the word of God’?
It means the gospel [Ea, EGT, ICC, Lg, Lt, Mou, My] as adapted to the Gentiles and received
by them [Ea]. It means the gospel message [EG, TNTC], the message regarding Christ [EG].
QUESTION—How are the nouns related in the genitive construction τὸν λόγον τοῦ θεοῦ ‘the
word of God’?

infin. infinitive
69

The word has come from God [SSA].
It means to proclaim the word of God in all the world, to every creature under heaven [Herm].
Christ in his fullness is to be proclaimed to everyone, to those in every race, nation and social
position [NTC]. The purpose of the gospel is to be proclaimed to the whole world, to all races
and classes of people. To complete it is to do this [Ea]. It is to be proclaimed everywhere, to
the Gentile world [Lg]. It refers to Paul’s office as apostle to the Gentiles [ICC]. Paul’s
mission was to bring to realization the universality of the gospel, which he did by going
beyond the Jewish borders and preaching the gospel to the Gentiles [EGT, My]. God’s plan
for Paul was to make the gospel available to the Gentiles [Mrt]. The word of God is to be
proclaimed, and to fulfill it is to do that. Paul had proclaimed it from Jerusalem to Illyricum
and thus had fulfilled it to that extent. The aorist tense also gives the additional idea of
effectiveness [Lns]. It means to proclaim the word of God throughout the world with Holy
Spirit power and with effectiveness, and in this context it refers especially to the Gentile
world [WBC], to let its power be released to the utmost [TNTC]. It fulfills its purpose when it
is proclaimed throughout the world and people accept it by faith [NIC]. It means to proclaim
the whole message [Lt, SSA]. It means doing everything which the preaching of the word of
God requires [Alf].
1:26 the mysterya the (one) having-been-hiddenb for/fromc agesd and for/ from
generationse—
LEXICON—a. μυστήριον (LN 28.77) (BAGD 2. p. 530): ‘mystery’ [BAGD, Herm, LN, Lns, NIC,
NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV], ‘secret’ [BAGD, LN; TEV, TNT],
‘secret message’ [SSA], ‘secret purpose’ [REB], not explicit [CEV, NLT]. It is something
which had not been known before, but which has been revealed to an in-group or restricted
constituency [LN]. See this word at 2:2.
b. perf. pass. participle of ἀποκρύπτω (LN 28.80) (BAGD p. 93): ‘to be hidden’ [BAGD,
Herm, Lns, NTC; all versions except NIV, TEV], ‘to be kept hidden’ [NIV], ‘to be kept
secret’ [BAGD, LN, WBC; CEV, NLT], ‘to be concealed’ [LN, NIC, SSA]. The passive is
translated by the active: ‘he hid’ [TEV]. It means causing something to remain unknown, and
it implies concealment and inaccessibility [LN].
c. ἀπό with genitive object (LN 67.133; 90.15): ‘for’ [Herm, NIC, NTC, WBC; CEV, NIV,
NJB, NLT, REB], ‘from’ [LN, Lns, SSA; KJV, NAB, NASB], ‘throughout’ [NRSV, TNT],
‘through’ [TEV], ‘since’ [LN].
d. αἰών (LN 67.133; 67.143) (BAGD 4. p. 28): ‘age’ [BAGD, Herm, LN, NIC, NTC, WBC;
CEV, KJV, NAB, NIV, NRSV, TNT], ‘past age’ [NASB], ‘long age’ [REB], ‘century’ [NJB,
NLT], ‘eon’ [BAGD, Lns]. The plural is translated ‘all past ages’ [LN; TEV]. The phrase ἀπὸ
τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν ‘for/from ages and for/from generations’ is translated ‘from
the people who lived in all the previous ages’ [SSA]. In this verse the word is personified
[BAGD].
e. γενεά (LN 11.4; 67.144) (BAGD 3.b. p. 154): ‘generation’ [Herm, Lns, NIC, NTC, WBC;
KJV, NIV, NJB, NLT, NRSV], ‘past generation’ [NAB, NASB], ‘earthly generation’ [TNT],
‘people of the same generation’ [LN (11.4)], ‘age’ [CEV], ‘age’, meaning the approximate
time of a generation [BAGD, LN (67.144)]. The plural is translated ‘many generations’
[REB], ‘all human beings’ [TEV]. It means the time occupied by one generation [Ea].
1. It describes what is referred to by ‘the word of God’ in the preceding clause [Alf, Ea, EGT,
Herm, My]: the word of God, specifically, the mystery. The mystery is the central message of

perf. perfect
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the word of God [NTC]. It was the distinguishing characteristic of the gospel Paul preached
[EGT].
2. The mystery is equivalent to the word of God [EG, ICC, Lg, Lt, Mrt, SSA, TH, TNTC,
WBC; TEV]: the word of God, that is, the mystery.
QUESTION—What is meant by τὸ μυστήριον ‘the mystery’?
Its general meaning is a truth which humans cannot know except by revelation [EG, EGT,
Lns, Lt, Mou, NTC, SSA, TH, WBC], a truth which once was unknown, but now has been
made known in the person of Christ [EG, Mou, TH]. Specifically, it is ‘Christ in you, the hope
of glory’, stated in 1:27 [ICC, NIC, TH, TNTC, WBC]. It is Christ [Alf, BAGD, Herm, NTC,
TNTC, WBC] preached in the nations. God had planned this from eternity, but it was known
neither to angels or people [Herm]. It is Christ and his being present among the Gentiles
[Mou]. It is the preaching of the gospel to the Gentiles and their becoming part of the church
[Ea], their being admitted to the blessings of the covenant on equal terms with the Jews [EG,
Lt], their sharing of a common life in the body of Christ and their being indwelt by Christ
[NIC]. It is God’s plan of salvation which included making Gentiles his people and their
receiving the same benefits as the Jews [EG]. It is God’s plan of redemption which includes
the Gentiles. It was through Christ that it was fulfilled and through the gospel that it was made
known [My]. It is the salvation of the Gentiles [SSA].
QUESTION—What relationship is indicated by the use of the participle ἀποκεκρυμμένον
‘having been hidden’?
1. It indicates a relationship of amplification [Herm, SSA]: the mystery, meaning that it had
been hidden.
2. It tells which mystery Paul is referring to here [EG]: the mystery, the one which had been
hidden.
QUESTION—Who is the implied actor of ἀποκεκρυμμένον ‘having been hidden’?
The implied actor is God [SSA, TH; TEV].
QUESTION—How was the mystery hidden?
It hadn’t been told [TH]. It had been revealed only partially in the Old Testament by means of
visions and symbols [TNTC]. In the Old Testament it was already revealed that the Gentiles
would be included in God’s salvation, but when this would happen had not been revealed
[NIC]. It had not happened historically. It had been present in God’s plan and in prophecy, but
it had not become actuality [NTC, SSA].
QUESTION—What is meant by ἀπὸ τῶν αἰώνων ‘for ages’?
1. It refers to time [Alf, BAGD, Ea, EG, Herm, ICC, Lg, LN, Lns, Lt, Mou, My, NIC, NTC,
SSA, TNTC, WBC; CEV, NIV, NJB, NLT, NRSV, REB, TEV, TNT], meaning that it had
been hidden since the beginning of time [Lns, My, SSA], in all past time [Ea], but not
including eternity [Alf, Ea, ICC, My].
2. It refers to the inhabitants of the ages before time began, meaning that it was hidden from the
angels [EGT].
QUESTION—What is meant by ἀπὸ τῶν γενεῶν ‘for generations’?
1. It refers to time [Alf, BAGD, Ea, EG, Herm, ICC, Lns, Lt, Mou, NTC, TNTC, WBC; CEV,
NIV, NJB, NRSV, REB, TNT], meaning that it had been hidden from the beginning of time
[Lns], from earliest times [BAGD].
2. It refers to the people making up the generations, meaning that it had been hidden from them
[EGT, LN, My, NIC, SSA, TH; TEV].
but now revealeda to-his saints,b
LEXICON—a. aorist pass. indic. of φανερόω (LN 28.36) (BAGD 1.b. p. 852): ‘to be revealed’
[BAGD, Herm, LN, SSA; NAB, NJB, NLT, NRSV, TNT], ‘to be disclosed’ [LN, WBC; NIV,
REB], ‘to be made manifest’ [NTC; KJV], ‘to be manifested’ [NIC; NASB], ‘to be made
known, to be made plain’ [LN], ‘to be made public’ [Lns], ‘to be explained’ [CEV]. The
passive is translated by the active: ‘has revealed’ [TEV].
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b. ἅγιος (LN 11.27; 88.24) (BAGD 2.d.β. p. 10): ‘holy’ [LN (88.24)]. The plural form τοῖς
ἁγίοις is translated as a noun: ‘saints’ [BAGD, Herm, Lns, NIC, NTC, WBC; KJV, NASB,
NIV, NRSV], ‘God’s people’ [LN (11.27), SSA; CEV, REB, TEV, TNT], ‘holy people’
[NJB, NLT], ‘holy ones’ [NAB].
It indicates contrast [Alf, Ea, EGT, Herm, Lg, My, SSA, WBC], emphasizing the change from
the mystery having been hidden to its now being revealed [Herm, WBC].
QUESTION—What is meant by νῦν ‘now’?
It means the present time which began when Jesus was born and, in an even more specific
way [NTC], when the gospel was proclaimed to the Gentiles [NTC, SSA]. It means in the
present Messianic age [NTC], in these times [Alf], these last times [Lt].
QUESTION—Who is the implied actor of ἐφανερώθη ‘revealed’?
The implied actor is God [SSA, TH, WBC; TEV], divine power [Ea].
QUESTION—How is the mystery revealed?
As the gospel is proclaimed and its message accepted, the mystery is made known to those
believing [EG, WBC]. It is made known as Christ is proclaimed to the nations [Herm], as it is
proclaimed to the believers all over the world [Lns]. It was made known to Paul by revelation,
to other believers by preaching, and to some by both means [My]. It was revealed in its actual
happening and in its proclamation [Lg]. It was revealed when it happened in history [Lt,
NTC]. Before that, it had been present in God’s plan and in prophecy, but it was revealed
when it became actuality [NTC]. It was revealed when Christ was glorified and the Holy
Spirit was given [Alf]. The manner in which Gentiles would be included in God’s salvation
was revealed, viz., by their being incorporated into the body of Christ along with the Jews
[NIC].
1:27 to-whom God willeda to-make-known whatb (is) the richesc of-the gloryd of-this
mystery among/fore the Gentiles/nations,f
LEXICON—a. aorist act. indic. of θέλω (LN 25.1; 30.58) (BAGD 2. p. 355): ‘to will’ [BAGD, Lns;
KJV, NAB, NASB, TNT], ‘to choose’ [NIC, SSA, WBC; NIV, NRSV, REB], ‘to purpose’
[LN], ‘to wish’ [BAGD, Herm, LN (25.1)], ‘to want’ [BAGD, LN (25.1); CEV], ‘to desire’
[LN (25.1)], ‘to be pleased’ [NTC; NLT]. The verb phrase ἠθέλησεν ὃ θεός ‘God willed’ is
translated ‘it was God’s purpose’ [NJB], ‘God’s plan is’ [TEV]. It was of God’s own free
choice [Ea, EGT, ICC, Mrt, My, SSA, WBC] and not from compulsion [Ea]. He was pleased
to do it [Ea, Lt, NIC, NTC]. It was his will [EGT, Lg, Lns]. It was all of God, through no
merit of theirs [Ea, Lt].
b. τίς (LN 92.14) (BAGD 1.b.β. p. 819): ‘what’ [Herm, LN, Lns, NTC; KJV, NASB, REB],
‘what sort of’ [BAGD], ‘that’ [SSA; NLT], not explicit [NIC, WBC; CEV, NAB, NIV, TEV].
This pronominal adjective is translated by the phrase: ‘how great’ [NRSV]. The phrase τί τὸ
πλοῦτος ‘what (is) the riches’ is translated ‘how rich’ [NJB]. The phrase τί τὸ πλοῦτος τῆς
δόξης ‘what (is) the riches of the glory’ is translated ‘how rich and glorious’ [TNT].
c. πλοῦτος (LN 78.15) (BAGD 2. p. 674): ‘riches’ [Lns, NTC, WBC; KJV, NASB, NIV, NLT,
NRSV], ‘wealth’ [BAGD, NIC; REB], ‘richness’ [Herm], ‘abundance’ [BAGD, LN],
‘greatness’ [LN]. This noun is also translated as an attribute: ‘rich’ [NJB, TEV, TNT],
‘wonderful’ [CEV], ‘greatly’ [SSA], ‘beyond price’ [NAB]. This word implies value as well
as abundance [LN]. The riches consisted in that all, Jews and Gentiles, were included [Lns,
Lt, TNTC], in comparison with Judaism, which was poor in that it reached to only a few [Lt].
The Gentiles had formerly been without Christ, and now Christ in the person of the Holy
Spirit is among them [My]. It means the riches of God manifested in his grace [Lt]. It means
abundance [SSA].
d. δόξα (LN 14.49; 87.23) (BAGD 1.a. p. 203): ‘glory’ [Herm, LN (87.23), Lns, NTC; KJV,
NAB, NASB, NJB, NLT, NRSV, REB], ‘greatness’ [LN (87.23)], ‘brightness, radiance’
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[BAGD, LN (14.49)], ‘splendor’ [BAGD]. This noun is also translated by an adjective:
‘glorious’ [NIC, WBC; CEV, NIV, TEV, TNT], ‘blessed’ [SSA].
e. ἐν with dative object (LN 83.9; 90.56): ‘among’ [Herm, LN (83.9), Lns, NIC, NTC, WBC;
KJV, NASB, NIV, NJB, NRSV, TNT], ‘to’ [LN (90.56); NAB], ‘for’ [NLT, TEV], ‘in
relation to, with respect to’ [LN (90.56)]. This preposition is also translated by the verb
phrase: ‘is offered to’ [REB].
f. ἔθνος (LN 11.37; 11.55): ‘Gentile’ [Lns, NIC, NTC, SSA, WBC; all versions except TEV,
TNT], ‘nation’ [Herm, LN (11.55)], ‘people’ [LN (11.55)]. The plural form τοῖς ἔθνεσιν ‘the
Gentiles’ is translated ‘all peoples’ [TEV], ‘all the nations’ [TNT], ‘heathen, pagans’ [LN
(11.37)].
1. It is an amplification of the preceding clause [NTC, SSA]: but now revealed to his saints,
that is, God willed to make known to them what is the riches of the glory of this mystery
among the Gentiles. The verse in its entirety is the amplification [NTC].
2. It is the reason of the preceding clause [EG, Lt]: but now revealed to his saints, because God
willed to make known to them what is the riches of the glory of this mystery among the
Gentiles.
3. It is the specific of the preceding clause [Alf, My]: but now revealed to his saints,
specifically, God willed to make known to them what is the riches of the glory of this mystery
among the Gentiles.
4. It is the purpose of the preceding clause [Lg]: but now revealed to his saints, in order that he
should make known to them what is the riches of the glory of this mystery among the
Gentiles.
QUESTION—How is the infinitive γνωρίσαι ‘to make known’ related to the verb ἐφανερώθη
‘revealed’ in 1:26?
It is equivalent in meaning to ‘revealed’ [Ea, EG, TH; NJB]. It resumes the thought of that
verb [Herm, WBC]. There is a slight difference in meaning between the two, but it does not
affect the essential meaning. ‘Revealed’ refers to something which had been hidden and is
now displayed openly, and ‘to make known’ refers to something which had not been known
[My].
QUESTION—What relationship is indicated by τί ‘what’?
1. It introduces an indirect question [BAGD, EG, Herm, Lg, Lns, NTC, TH; KJV, NASB]: to
make known what is the riches of the glory of this mystery.
2. It introduces an indirect exclamation, which gives prominence to the clause it begins and
intensifies the concept of greatness [SSA]: to make known how rich is the glory (how very
great are the blessings) of the mystery. It means how great the riches [ICC, Mrt, My; NRSV],
how rich the glory [EGT; NJB, REB], how inexhaustible the riches [Alf]. It is emphatic [My].
3. It merely means to make the riches of the glory of this mystery known, the same meaning as
if the word did not occur [LN, NIC, WBC; NAB, NIV, TEV].
QUESTION—What is meant by τῆς δόξης ‘the glory’?
It speaks of magnificence. It is the word which is commonly used to describe the splendor or
glory of God and may be intended to mean that the mystery had the character of God himself
[WBC]. It is the glory in which the Gentiles have a share. It is begun here and now, and will
be brought to completion when Christ comes back [Alf]. It means the glorious demonstration
of God’s dealings [ICC], the glorious manifestation of God in Christ. This glory was
displayed when the Gentiles were included in the blessings of God’s grace [Lt]. It was
represented by Christ’s coming to earth and in the present time it is represented by God’s
presence in the church through the Holy Spirit [Mou]. It is the glorious inheritance for which
believers are waiting [My], the glory of the future which will be the possession of those who
believe [My]. It means blessings [SSA].
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QUESTION—How are the nouns related in the genitive construction τὸ πλοῦτος τῆς δόξης τοῦ
μυστηρίου τούτου ‘the riches of the glory of this mystery’?
1. Riches describes glory [EGT, Lns, SSA; NAB, NJB, REB]: the rich glory. It means that the
glory was manifested in rich measure [ICC], that the blessings are abundant [SSA]. The riches
is the richness which the glory has [Alf]. It means that the glory has a firm basis and great
value [Ea]. The mystery contains the glory [ICC, Lns, My; REB] and is full of it [Lns]. The
glory is part of the content of the mystery and is revealed in the mystery [Alf, SSA]. Glory
describes the character of the mystery [EGT]. Glory envelops the mystery [Ea]. When the
mystery is revealed, the glory is seen [Lg].
2. Glory describes riches [EG, LN, NIC, NTC, WBC; NIV]: the glorious riches.
3. Riches and glory are in a conjoining relationship [Mou; CEV, NLT, TEV, TNT]: riches and
glory. They describe the mystery [Mou; CEV, TEV, TNT]: rich and glorious mystery.
QUESTION—What is meant by ἐν ‘among/for’?
1. It means among [EG, Herm, ICC, Lg, Lns, Lt, My, NIC, NTC, WBC; KJV, NASB, NIV,
NJB, NRSV, TNT]: the riches of the glory of this mystery among the Gentiles. The mystery
was proclaimed among the Gentiles/nations [Herm, WBC; NIV]. The riches of the glory of
the mystery appeared among the Gentiles when the mystery was revealed in the gospel [Lg].
The riches and glory of the mystery were displayed among the Gentiles when salvation was
proclaimed to them [EG]. It was especially among them that the riches was displayed [ICC].
2. It means for the benefit of [Ea, SSA, TH TNTC; NAB, NLT, REB, TEV]: the mystery for
the benefit of the Gentiles. The Gentile believers possessed the riches of the glory of the
mystery, and they enjoyed those riches [Ea]. God’s plan is for all humankind [TH, TNTC].
QUESTION—What is meant by τοῖς ἔθνεσιν ‘the Gentiles’?
1. It means the Gentiles [Ea, EG, EGT, Lg, LN, Lt, Mrt, My, NIC, NTC, SSA, WBC; all
versions except TEV, TNT] who believed [Ea], and their being included on the same footing
with the Jews [NTC, WBC].
2. It means the nations [Herm, TNTC; TNT] and refers to the entire world, with no emphasis
on the Gentiles [Herm]. It means all people [TH; TEV], the whole world and not only the
Jews [TNTC]. It means the pagan nations in the entire world [Lns].
QUESTION—What does ἐν τοῖς ἔθνεσιν ‘among the Gentiles’ modify?
1. It modifies the clause ‘what is the riches of the glory of this mystery’ [Alf, Ea, EG, EGT,
ICC, Lg, Lns, Lt, Mrt, My, SSA, TH, TNTC; NAB, NJB, NLT, NRSV, REB, TEV, TNT]:
what is the riches of the glory of this mystery among the Gentiles. The specific relationship is
with the word ‘is’, which is supplied in the translation [Lg]. The specific relationship is with
the mystery [TH]. The specific relationship is with the riches [ICC].
2. It modifies the verb ‘to make known’ [LN, WBC; CEV, NIV]: to make known among the
Gentiles the riches of the glory of this mystery.
which is Christ in/amonga you, the hopeb of glory;c
LEXICON—a. ἐν with dative object (LN 83.9; 89.119): ‘in’ [LN (89.119), Lns, NIC, NTC, WBC; all
versions except CEV, NJB, NLT], ‘one with, in union with, joined closely to’ [LN (89.119)],
‘among’ [Herm, LN (83.9); NJB]. This is also translated as a verb phrase: ‘to live in’ [SSA;
CEV, NLT]
b. ἐλπίς (LN 25.59; 25.62) (BAGD 2.b.; 3. p. 253): ‘hope’ [BAGD, Herm, LN (25.59), Lns,
NIC, NTC, WBC; all versions except NLT, TEV], ‘assurance’ [NLT], ‘the basis for hope, the
reason for hope’ [LN (25.62)], ‘the object of hope’ [BAGD]. This noun is also translated by a
verb: ‘to confidently expect’ [SSA]. The phrase ἡ ἐλπὶς τῆς δόξης ‘the hope of glory’ is
translated ‘which means that you will share in the glory of God’ [TEV]. This word can refer
to the one in whom we place our hope [BAGD]. It means a hope which is sure [EG, Lns, NIC,
TH, TNTC, WBC], confident expectation [Mou, SSA, TH], which Christ backs up [Lns]. It is,
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in a sense, the possession of the future glory before that glory is actually realized [My]. See
this word at 1:5.
c. δόξα (LN 1.15): ‘glory’ [Herm, LN, Lns, NIC, NTC, WBC; all versions except TNT],
‘glorious future’ [TNT], ‘heaven’ [LN].
QUESTION—To what does ὅ ‘which’ refer?
1. It refers to the mystery [Alf, EG, Herm, ICC, Lt, Mou, Mrt, NIC, NTC, SSA, TH, TNTC,
WBC; CEV, NAB, NLT, TEV].
2. It refers to the riches of the glory of this mystery among the Gentiles [Ea, Lg, Lns].
3. It refers to the riches of the glory of this mystery [EGT, My].
QUESTION—What relationship is indicated by ἐν ‘in/among’?
1. It means that Christ was in the individuals [Ea, EG, EGT, Lns, Lt, NIC, NTC, SSA, TH,
TNTC, WBC; all versions except NJB], in their hearts [EG, EGT, NTC, TH]. He lived in
them [NIC, NTC, SSA, TNTC, WBC; CEV, NLT] through his Spirit [NTC, TNTC]. His life
was in them [NIC, WBC]. It refers to their experiential knowledge of him. They felt his
presence within them [Ea].
2. It means that Christ was among them [Alf, ICC, Mou, Mrt, My; NJB]. The way he was
among them corporately was by indwelling them individually [Alf]. He was among them,
reigning in their hearts by his Spirit [My]. He was preached among them [Herm].
QUESTION—To whom does ὑμῖν ‘you’ refer?
It refers to the Gentiles [Ea, EGT, Lg, Lt, Mrt, NIC, NTC], to the Colossians who were
Gentiles [Lns, SSA] and to all Gentile believers [Lns]. It refers to the Colossians [EG, WBC]
as Gentile believers [WBC], as representing the Gentiles and all believers [EG]. It refers to
the Colossians, but also includes the other Gentiles [My]. It means believers [TH, TNTC]. It
means the whole world, including the Gentiles. This word resumes the thought of ‘the
nations’ in the preceding clause [Herm].
QUESTION—Who are the implied experiencers of ἡ ἐλπίς ‘the hope’?
The implied experiencers are the Gentiles [Ea, Lg, Lt, NIC, NTC], the Colossians who were
Gentiles [Lns, SSA] and all Gentile believers [Lns]. The implied experiencers are the
Colossians [EG, WBC] as representing the Gentiles and all believers [EG]. The implied
experiencers are Christians [Mou, TH, TNTC].
QUESTION—What is meant by δόξης ‘glory’?
It is the glory of the future [Ea, EG, EGT, Herm, Lg, Lns, My, NIC, NTC, SSA, TH, WBC;
TNT], eternal bliss [Ea, NTC], the future blessed state of Christians [Ea], the eternal glory
which the mystery speaks about [Lns]. It refers to the time when God will live among his
people and they will share in his might, majesty, power and triumph [TH]. It is the glory in
which the Gentiles have a share. It is begun here and now, and will be brought to completion
when Christ comes back [Alf]. It is God’s presence [Mou]. It is the same glory as mentioned
in the previous clause [Alf, My, SSA], being the consummation of that glory [SSA]. It does
not have the same meaning as the glory in the previous clause [EGT, ICC].
QUESTION—How are the nouns related in the genitive construction ἡ ἐλπὶς τῆς δόξης ‘the
hope of glory’?
The glory is the object of the hope [Ea, EG, EGT, Herm, Lg, Lns, Mou, My, NIC, NTC, SSA,
TH, WBC; TNT]: the hope for the glory. It is the sure hope that they will have a part in the
future glory [NIC, WBC], the sure hope that the eternal glory will be theirs [Lns]. They
confidently expect that they will be glorified [SSA].
QUESTION—How is ἡ ἐλπὶς τῆς δόξης ‘the hope of glory’ related to Χριστὸς ἐν ὑμῖν ‘Christ
in you’?
1. Their hope of glory is a result of Christ being in them [Alf, Ea, EG, EGT, Lg, Lns, Lt, Mou,
My, NIC, NTC, SSA, TNTC, WBC; NAB, NLT, TEV, TNT]: because Christ is in you, you
have hope of glory.
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2. Christ, who was preached among them, is the basis of their hope of glory [Herm]: because
Christ was preached among you, you know that he brings hope of glory.
1:28 whom we proclaima warningb every man and teachingc every man ind all wisdom,e
LEXICON—a. pres. act. indic. of καταγγέλλω (LN 33.204) (BAGD 2. p. 409): ‘to proclaim’
[BAGD, Herm, Lns, NTC, SSA, WBC; all versions except KJV, NLT, TEV], ‘to preach’
[KJV, TEV], ‘to announce’ [LN; CEV], ‘to tell about’ [NLT], ‘to proclaim throughout, to
speak out about’ [LN]. The focus is on the extent to which the proclamation extends [LN]. It
means a solemn proclamation [BAGD]. When the object is a person, it means to make many
statements about that person [SSA].
b. pres. act. participle of νουθετέω (LN 33.231; 33.418; 33.424) (BAGD p. 544): ‘to warn’
[BAGD, LN (33.424), SSA, WBC; CEV, KJV, NLT, NRSV, TEV], ‘to admonish’ [BAGD,
Herm, LN (33.418), NTC; NAB, NASB, NIV, NJB], ‘to rebuke’ [LN (33.418)], ‘to exhort’
[Lns], ‘to instruct’ [BAGD, LN (33.231)], ‘to teach’ [LN (33.231); REB]. The participial
phrase νουθετούντες πάντα ἄνθρωπον ‘warning every man’ is translated ‘our counsel is for
all’ [TNT]. See this word at 3:16.
c. pres. act. participle of διδάσκω (LN 33.224): ‘to teach’ [Herm, LN, Lns, NIC, NTC, SSA,
WBC; CEV, KJV, NAB, NASB, NIV, NLT, NRSV, TEV], ‘to instruct’ [NJB, REB]. The
participial phrase διδάσκοντες πάντα ἄνθρωπον ‘teaching every man’ is translated ‘our
teaching is directed to every man’ [TNT]. This word includes teaching done in either a formal
or an informal setting [LN]. See this word at 3:16.
d. ἐν with dative object (LN 89.5; 89.84; 89.76): ‘in’ [Herm, LN (89.5), Lns, NIC, NTC; KJV,
NAB, NJB, NRSV, REB], ‘with’ [LN (89.84), WBC; NASB, NIV, NLT, TEV, TNT], ‘about,
with regard to’ [LN (89.5)], ‘by means of’ [LN (89.76)]. This preposition is also translated by
a verb: ‘to use’ [CEV]. The prepositional phrase ἐν πάσῃ σοφίᾳ ‘in all wisdom’ is translated
‘very wisely’ [SSA].
e. σοφία: ‘wisdom’. See this word at 1:9.
1. It is the means by which Paul discharged his commission which was mentioned in 1:25 [EG,
Mrt, TH].
2. It is the result of the message entrusted to Paul, mentioned in 1:26, 27 [Herm, WBC].
3. It is a restatement of the last clause of 1:25: ‘to complete the word of God’ [EGT].
QUESTION—To whom does ἡμεῖς ‘we’ refer?
1. It refers to Paul and Timothy in particular [Alf, ICC], but in a general way to all true
preachers [Alf]. It refers to Paul, Timothy, and quite likely Epaphras [SSA], to Paul, Timothy,
and other colleagues [NTC] and evangelists [Mou], to Paul and his colleagues [Ea, Lg, Lns,
Lt, TH, WBC], to Paul, Timothy, and the other preachers to the Gentiles [My], to Paul and the
other preachers to the Gentiles [Mrt], to Paul and those who had been authorized by him to
bring the gospel to Colosse [Herm], and especially to Epaphras, who had brought the gospel
to Colosse [WBC].
2. It is the editorial ‘we’ and refers only to Paul [EGT].
QUESTION—What relationship is indicated by the use of the participles νουθετούντες
‘warning’ and διδάσκοντες ‘teaching’?
1. It indicates means [Herm, Lg, Lns, Mou, My, NTC, WBC]: whom we proclaim by warning
every man and teaching every man.
2. It indicates the specific way in which they proclaim Christ [Ea, SSA, TNTC]: whom we
proclaim, specifically, we warn every man and we teach every man.
3. It indicates a circumstance [EG; NAB]: whom we proclaim while warning every man and
teaching every man. Warning and teaching are two necessary parts of the proclaiming [EG].
4. It indicates addition [Mrt]: whom we proclaim, and we warn every man and teach every
man.
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QUESTION—What is meant by νουθετούντες ‘warning’?
It means to warn [EG, EGT, Herm, Lt, Mrt, NTC, SSA, TH, WBC; CEV, KJV, NLT, NRSV,
TEV], to admonish [EG, Herm, Lt, Mou, Mrt, My, NIC, SSA, TH, WBC; NAB, NASB, NIV,
NJB], to correct [Herm, Mrt, WBC], to reprove [Alf, Herm], to instruct [Herm, WBC; REB],
to encourage [Alf, NTC]. Its desired result is repentance [Alf, Herm, ICC, Lt]. It is the
admonishing of Christians [WBC]. It means showing Christians where their minds and beliefs
are out of order [TNTC] and putting them into proper order [Herm, TNTC, WBC]. It is a
warning against error [EGT], a warning against doing wrong (although it does not necessarily
imply that the person has actually done wrong) [SSA]. It means urging sinners to consider the
condemnation they are under and to come to Christ for safety [Ea]. It means exhorting people,
urging them to turn away from their idolatry and their other sins and to turn to Christ [Lns]. It
is a warning about the consequences of rejecting the gospel message [TH]. Paul pled with
people to be reconciled to God and even shed tears at times [NTC]. It is using what is known
to effect a change in the lives of the ones admonished [Lg].
QUESTION—What is meant by διδάσκοντες ‘teaching’?
It means the intensive teaching which a pastor does [Herm, WBC] in the care and instruction
of his members [Herm]. It means teaching which is more advanced [Alf, EGT], building on
what is already known and has been experienced [Lg]. It is instruction in the faith [Lt],
instruction in the gospel teaching regarding morals and ethics [TH]. It has to do with faith
[Alf, ICC]. Its desired result is faith [Herm]. It means to instruct people about Christ and the
salvation he brings [Lns], to give full instruction about the redemption wrought by Christ on
the cross [Ea]. This is the positive counterpart to the negative word ‘warning’ [TH, TNTC].
The warning Paul did was based on his teaching [NTC].
QUESTION—What is meant by πάντα ἄνθρωπον ‘every man’?
It means without any distinctions [Ea, EGT, ICC, Lt, NIC, SSA] of intellectualism [EGT,
ICC, Lt, NIC], of religion [Ea, EGT], of race or language [Ea]. It means every class of people
[Ea, EGT, ICC, SSA], everyone without any exceptions [Ea, EGT, Mrt, My], Gentiles as well
as Jews [My]. It means all God’s people [NIC], all Christians [TNTC].
QUESTION—What is the significance of the repetition of πάντα ἄνθρωπον ‘every man’?
It is emphatic [Alf, EG, EGT, Herm, ICC, Lt, Mrt, NIC, TH, TNTC, WBC], giving emphasis
to the universality of the gospel [EG, EGT, Herm, ICC, Lt, TH, WBC] and to each individual
person [Alf, Ea, EG, EGT, ICC, Lg, WBC]. Paul was concerned about each person
individually [Ea, ICC, Lg, WBC]. He did not want anyone lost to the false teachers [Alf]. It
emphasizes that all believers are included [NIC, TNTC, WBC]. It emphasizes the equality of
all believers and that there is no discrimination [TH].
1. It indicates manner [Alf, Ea, EGT, ICC, Lg, Mou, NTC, SSA, TH]: teaching every man
wisely. It modifies both ‘warning’ and ‘teaching’ [EGT, Lg, TH; NIV, TEV]. It modifies
‘proclaim’ [Mou, NTC].
2. It indicates content [Herm, Lt, NIC, WBC; REB]: teaching all wisdom to every man. It is the
content of the proclamation [Herm, NIC].
3. It indicates means [Lns, My]: warning every man and teaching every man by means of all
wisdom.
QUESTION—What is meant by πάσῃ ‘all’?
It means being as wise as possible [TH; TEV], being very wise [SSA]. It means much wisdom
[Lns], the highest degree [Ea], without restriction [Lt], every kind [My].
so thata we-may-presentb every man perfect/mature/initiatedc ind Christ;
TEXT—Some manuscripts include Ἰησοῦ ‘Jesus’ after Χριστῷ ‘Christ’. GNT does not mention
this addition. It is included only by KJV.
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LEXICON—a. ἵνα (LN 89.59): ‘so that’ [LN, WBC; CEV, NIV, NRSV], ‘that’ [Herm; KJV,
NASB], ‘in order that’ [Lns, NTC, SSA], ‘in order to’ [LN; TEV], ‘to’ [NJB], ‘so as to’
[REB], ‘for the purpose of’ [LN]. This word is translated by a verb phrase: ‘hoping to’
[NAB], ‘for we want’ [NLT], ‘for we aim at’ [TNT].
b. aorist act. subj. of παρίστημι: ‘to present’. See this word at 1:22.
c. τέλειος (LN 11.18; 88.36; 88.100) (BAGD 2.b. p. 809): ‘perfect’ [Herm, LN (88.36), NIC,
NTC, WBC; KJV, NIV, NJB, NLT], ‘mature’ [LN (88.100); CEV, NRSV, REB, TEV, TNT],
‘complete’ [Lns; NAB, NASB], ‘initiated’ [BAGD, LN]. It means being initiated into a
community of faith, to become a member of (a group) [LN].
d. ἐν with dative object (LN 89.119; 90.6): ‘in’ [Herm, LN (89.119), Lns, NIC, NTC, WBC;
KJV, NAB, NASB, NIV, NJB, NRSV], ‘in union with’ [LN (89.119); TEV], ‘one with,
joined closely to’ [LN (89.119)], ‘in their relationship to’ [NLT], ‘by, from’ [LN (90.6)]. The
phrase ἐν Χριστῷ ‘in Christ’ is translated ‘Christians’ [TNT], ‘Christ’s followers’ [CEV]. The
phrase τέλειον ἐν Χριστῷ ‘mature in Christ’ is translated ‘as a mature member of Christ’s
body’ [REB].
It indicates purpose [Ea, EG, EGT, Herm, Lg, LN, Lns, Lt, Mou, Mrt, My, NIC, NTC, SSA,
TH, TNTC, WBC; NIV, NRSV, REB, TEV, TNT]: whom we proclaim, admonishing every
man and teaching every man in all wisdom, in order that we may present every man perfect in
Christ.
QUESTION—What is meant by παραστήσωμεν ‘we may present’? See the question regarding
this verb at 1:22.
1. It refers to the future [Alf, EG, EGT, Lg, My, NIC, NTC, SSA, WBC] and means at the time
of Christ’s return [Alf, EG, NIC, NTC, SSA, WBC], when we will be judged [EG, EGT, Lg,
My], when we will be brought into God’s presence [Alf, SSA]. The process is begun at
conversion, progresses from then on, and is completed at the time of Christ’s return [NIC].
2. It refers to the present [Herm, LN, Lns, Lt, Mrt]. It means the Colossians’ standing forth so
that everyone can see that they are mature Christians [Lns]. The results in their lives should be
clearly visible [Herm]. It means that God examines us [Lt]. It means being brought into the
state of being initiated into a community of faith [LN]. It means to lead people to being fully
accepted by God through the work of Christ and growth in that relationship [Mrt].
QUESTION—Before whom is it implied that the presentation will be done?
1. It is implied that the presentation will be done before God [EG, Lt, Mou, NIC, NTC, TH;
NLT, TEV, TNT].
2. It is implied that the presentation is done before people. The spiritual maturity of believers
should be evident to all [Lns].
QUESTION—What is meant by πάντα ἄνθρωπον ‘every man’?
It means all believers [Lt, NIC, TNTC, WBC], all those who are united to Christ [SSA], all
those whom Paul had tried to teach [Ea], all those for whom Paul was responsible, all those
who were admonished and taught [Alf], everyone to whom Christ was proclaimed [EG], all to
whom this epistle was written [Mrt]. It means every individual [Mou], everyone without
exception, Gentile as well as Jew [My]. It can also mean the entire person-body, soul and
spirit [Ea].
QUESTION—What is meant by τέλειον ‘perfect/mature/initiated’? See the question regarding
this word at 4:12.
1. It means perfect [Alf, Ea, EGT, Herm, Lg, My, NTC, SSA; KJV, NAB, NASB, NIV, NJB,
NLT]. It includes both knowledge and way of living [Alf, Ea, Lg, My], meaning one’s entire
being [Lg]. It means being obedient to God’s will and commands [Herm]. Perfection will be

subj. subjunctive
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accomplished when all sin in the church will have been imputed to Christ and all uncleanness
will have been cleansed by the Holy Spirit [NTC].
2. It means mature [EG, ICC, Lns, Mou, Mrt, TH, TNTC, WBC; NRSV, REB, TEV, TNT],
referring to spiritual maturity [ICC, Lns, Mou, Mrt, WBC], to maturity in faith [EG, ICC,
Lns, WBC], in knowing God’s will [EG, TH] and in being committed to following it [TH], to
maturity in love [WBC]. A mature person will not be misled by doctrine which is false [EG,
Lns].
3. It means both mature and perfect [NIC].
4. It means initiated [BAGD, LN, Lt], fully taught. All Christians have access to God’s
mysteries [Lt]. It means being initiated into a community of faith [LN].
1. It indicates source [Ea, Lg, My, TNTC]: perfect, which perfection comes from Christ. It is
Christ through the Holy Spirit indwelling us and making us like Christ [TNTC]. Christ is the
basis of the perfection [My].
2. It indicates amplification [ICC, SSA]: perfect, meaning perfect in union with Christ.
QUESTION—What is meant by ἐν Χριστῷ ‘in Christ’?
It means in union with Christ [Alf, EG, NTC, SSA, TH; TEV], linked with him [TH], in
connection with him [Lns], in fellowship with him and in his likeness [Ea], life in him [Alf].
This union is accomplished by the Holy Spirit and sustained by faith [NTC]. It means
incorporated into Christ’s body, the church [EG, Herm, Mou, TH; REB]. It means Christian
[My; TNT]. It indicates the distinguishing characteristic of the perfection [My].
1:29 fora which also/evenb I-toilc
LEXICON—a. εἰς with accusative object (LN 89.57) (BAGD 4.f. p. 229): ‘for’ [Herm, Lns, NTC;
NAB, NASB, NRSV], ‘for the purpose of’ [LN], ‘at’ [NLT]. The prepositional phrase εἰς ὅ
‘for which’ is translated ‘for which purpose’ [BAGD], ‘for this purpose’ [NASB], ‘to this
end’ [WBC; NIV, REB], ‘whereunto’ [KJV], ‘that’s why’ [CEV], ‘to get this done’ [TEV],
‘this is the end for which’ [NIC; TNT], ‘it is for this reason’ [NJB], ‘in order that I might
achieve this’ [SSA].
b. καί (LN 89.93) (BAGD II.6. p. 393): ‘also’ [Herm, LN, SSA; KJV, NASB], ‘even’ [LN,
Lns], ‘indeed’ [NIC], ‘in addition’ [LN], not explicit [NTC, WBC; all versions except KJV,
NASB]. It gives greater independence to the relative clause which follows [BAGD].
c. pres. act. indic. of κοπιάω (LN 42.47) (BAGD 2. p. 443): ‘to toil’ [BAGD, Herm, LN, Lns;
NRSV, REB, TEV, TNT], ‘to labor’ [LN, NIC, NTC, WBC; KJV, NASB, NIV, NJB], ‘to
work hard’ [BAGD, LN, SSA; CEV], ‘to work’ [NAB, NLT], ‘to strive, to struggle’ [BAGD].
It means to toil until one becomes weary [EGT, NIC, NTC] and exhausted [NIC, NTC], to toil
earnestly [Alf, Ea], to work with effort [EG, WBC], to work untiringly [Herm, WBC], to exert
oneself [Herm, Lns]. It means work which brings pain [Lg]. It refers to Paul’s intense concern
for the believers under his care and the work he did as a result of that concern [Mrt]. This
word is used of an athlete’s workout in the training process [Lt].
It indicates purpose [BAGD, Ea, EG, EGT, Lt, Mou, My, SSA, TH, WBC; NAB, NASB,
NIV, NRSV, REB, TEV, TNT]: I toil in order for this to take place.
It refers to presenting every man perfect/mature/initiated in Christ [BAGD, Ea, EGT, ICC, Lt,
My, WBC; NASB, NIV, REB, TNT], to delivering the message mentioned in the preceding
verses [Herm], to doing the work just mentioned [Lns], to proclaiming Christ [Lg], to all of
1:28 [SSA].
QUESTION—What is meant by καί ‘and’?
1. It means also and even. In addition to preaching, Paul even goes to the point of toiling [Alf,
Ea, Herm, ICC, Lg, My, SSA; KJV, NASB].
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2. It means even [Lns]: I even toil.
QUESTION—What is the significance of the return to the first person singular: ‘I’?
Here Paul reverts to talking about his own experience [ICC, My, TH]. In 1:28 he talked about
the task of all preachers, and now he talks about the devotion with which he himself works
[EG]. He talks about his part in the work in which others were also involved [Alf]. All those
who proclaimed Christ also worked at warning and teaching (1:28), but Paul worked the
hardest [SSA]. The use of the first person singular here refers to his apostolic leadership in the
work [Lns]. It refers to the authority which Paul had because of being an apostle and which
gave certification to the workers he had appointed [Herm].
QUESTION—In what sense did Paul toil?
He worked unceasingly for the benefit of the church [Herm, WBC]. He worked far and wide
as a missionary [Herm]. His missionary work included persecution, danger, contending
against false doctrine and sin in the church, seeking to bring believers to maturity in Christ,
fighting against the powers of darkness [NTC]. He toiled as he sought to complete the word of
God (1:25) [Lns].
strivinga according-to/withb the energyc of-him workingd ine me withf power.g
LEXICON—a. pres. mid. participle of ἀγωνίζομαι (LN 68.74) (BAGD 2.b. p. 15): ‘to strive’
[BAGD, NTC, WBC; KJV, NASB, NJB], ‘to struggle’ [BAGD; NAB, NIV, NRSV, TEV,
TNT], ‘to strain’ [LN, Lns], ‘to work hard’ [Herm], ‘to exert oneself’ [SSA], ‘to make every
effort, to do everything possible’ [LN], ‘to contend’ [NIC], not explicit [CEV]. This participle
is translated by an adverb: ‘strenuously’ [REB], ‘very hard’ [NLT]. See this word at 4:12.
b. κατά with accusative object (LN 89.8): ‘according to’ [Herm, Lns, NIC; KJV, NASB], ‘in
accordance with’ [LN], ‘with all’ [WBC; NIV, NRSV, REB], ‘with’ [NJB], ‘by’ [NTC], ‘by
means of’ [SSA]. This preposition is also translated by a verb: ‘using’ [CEV, TEV] and by a
verb and preposition: ‘impelled by’ [NAB], ‘relying on’ [TNT], ‘as I depend on’ [NLT].
c. ἐνέργεια (LN 42.3) (BAGD 1. p. 265): ‘energy’ [NTC, WBC; NAB, NIV, NJB, NRSV,
REB], ‘working’ [BAGD, LN, Lns; KJV], ‘power’ [Herm, NIC; CEV, NASB, NLT, TNT],
‘strength’ [TEV], ‘operation, action’ [BAGD]. It means supernatural power [NIC, WBC],
divine energy [Ea]. The phrase τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει
‘the energy of him working in me with power’ is translated ‘him empowering me very
greatly’ [SSA].
d. pres. mid. participle of ἐνεργέω (LN 42.3) (BAGD 1.b. p. 265): ‘to work’ [BAGD, Herm,
LN, Lns, NTC, WBC; KJV, NASB, NIV, NJB, NLT], ‘to be at work’ [BAGD, LN; TEV], ‘to
operate’ [BAGD, NIC], ‘to inspire’ [NRSV], ‘to empower’ [SSA], not explicit [CEV]. This
participle is also translated by a prepositional phrase: ‘at work’ [REB, TNT], and by a noun:
‘force’ [NAB]. It means to energize [Lns, NTC], to empower [SSA], to enable [TH]. The
participle is translated in the indicative mood [KJV, NASB, NIV, NJB, NLT, NRSV, TEV].
e. ἐν with dative object (LN 83.13): ‘in’ [Herm, LN, Lns, WBC; KJV, NIV, NJB, REB, TEV,
TNT], ‘within’ [LN, NIC, NTC; NAB, NASB, NLT, NRSV], not explicit [SSA; CEV].
f. ἐν with dative object (LN 89.84) (BAGD III.2. p. 261): ‘with’ [BAGD, LN], ‘with all’
[REB], ‘in’ [Lns]. The prepositional phrase ἐν δυνάμει ‘with power’ is translated
‘powerfully’ [BAGD, NTC; NRSV], ‘so powerfully’ [WBC; NIV], ‘so powerful’ [NAB],
‘mightily’ [Herm, NIC; KJV, NASB, NJB], ‘mighty’ [CEV, NLT, TEV, TNT].
g. δύναμις (LN 76.1) (BAGD 1. p. 207): ‘power’ [BAGD, LN, Lns; REB], ‘might, strength,
force’ [BAGD].
QUESTION—What relationship is indicated by the use of the participle ἀγωνιζόμενος
‘striving’?

mid. middle
80

1. It indicates amplification [Lg, Mrt, NTC, SSA]: I toil, that is, I strive. Actual striving is
involved in the toiling Paul does [Lg, Mrt].
2. It indicates manner [TH; REB]: I toil strenuously.
QUESTION—What is meant by ἀγωνιζόμενος ‘striving’?
It means to struggle [EGT, TH; NAB, NIV, NRSV, TEV, TNT], to strive [EG, NTC, SSA,
WBC; KJV, NASB, NJB] towards a goal [WBC], to exert oneself [Herm, SSA], to work hard
[Herm], to contend [EG]. It refers to the straining and agonizing of an athlete [Lns, NTC,
TNTC], to the effort Paul put forth in God’s work, straining and exerting himself to the limit
[Mrt, TNTC]. Paul did this by praying, seeking God’s will, writing letters to the churches,
continuing to be a missions leader even in prison, etc. [NTC]. He did this as he sought to
complete the word of God [Lns]. It refers to Paul’s inward attitudes [Ea, ICC, My, SSA],
especially to his zealous spirit, to the effort that produced the hard work [SSA]. It refers to
both inward and outward [EGT, Lg]. The inward included prayer [Ea, Lg, My], concern for
the churches [Lg, My] and earnest desire for their growth in the Lord, while the outward
included such things as persecution [Lg].
1. It indicates means [EG, ICC, Lns, Mou, Mrt, NTC, SSA; NJB, NLT, TEV]: striving by
means of his energy. Paul was only an instrument in God’s hands [Lns]. He did not use his
own strength [ICC].
2. It indicates congruence [Alf, Ea, EGT, Lg, My, WBC; KJV, NASB]: striving in proportion
with his energy. Paul was not limited by his own strength [EGT, Lg, My]. He worked as much
as the energy enabled him to [Ea]. The energy working in him was more than adequate for the
striving [WBC].
QUESTION—How are the noun and pronoun related in the genitive construction τὴν
ἐνέργειαν αὐτοῦ ‘the energy of him’?
It means that the energy is supplied by him [ICC, Lns, Mrt, TH; TEV]. He is its source [Ea,
WBC]. It is inspired by him [Lt]. It is an attribute of his [WBC].
QUESTION—To whom does αὐτοῦ ‘him’ refer?
1. It refers to Christ [Alf, Ea, EG, EGT, ICC, Lg, My, SSA, TH; NLT, REB, TEV].
2. It refers to God [Lns, Mou, WBC].
3. It refers to God’s Spirit [TNTC].
QUESTION—What relationship is indicated by the use of the participle ἐνεργουμένην
‘working’?
It is equivalent to a relative clause [BAGD, EG, Herm, Lg, Lns, Lt, My, TH; KJV, NAB,
NASB, NIV, NJB, NLT, NRSV, TEV]: his energy which is working in me.
QUESTION—What is the significance of the use of the noun ἐνέργειαν ‘energy’ and the verb
ἐνεργουμένην ‘working’ derived from the same root?
They refer to a single event, which event is probably emphasized by the occurrence of both
words [SSA]. It emphasizes the greatness of the energy which was at work in Paul [TH]. It
intensifies the concept [Ea].
QUESTION—Who or what is the actor of ἐνεργουμένην ‘working’?
1. The actor is the energy [BAGD, Ea, EGT, Herm, Lg, Lns, Lt, TH; KJV, NAB, NASB, NIV,
NJB, NLT, TEV, TNT].
2. The actor is one of the Godhead [NIC, NTC, SSA, WBC; NRSV].
2.1 The actor is Christ [SSA].
2.2 The actor is the Spirit of Christ [NTC].
2.3 The actor is God [WBC].
QUESTION—What is meant by ἐν ἐμοί ‘in me’?
It means in Paul’s person [Lns, NTC], which included his body and his soul [NTC]. It means
in Paul’s life [EG],
81

QUESTION—In what sense did the energy work in Paul?
It enabled him to do the hard work and striving he needed to do [Herm, Lns, TH]. It
empowered him [SSA], enabled him to do the work [Ea]. It gave him strength to work so
incessantly, and as he engaged in striving God continued to work in him [WBC]. It gave him
strength and enabled him to endure [Herm]. It gave him both spiritual and physical strength
and power to do miracles [NTC]. It was the cause of the great results of his work [Lns]. It was
evident as he worked [TH].
It indicates manner [BAGD, Ea, EG, EGT, Herm, Lg, Lns, Lt, My, NIC, NTC, WBC; KJV,
NASB, NIV, NJB, NRSV]: working in me powerfully.
QUESTION—To whom is it implied that the power belongs?
It is implied that the power belongs to God [Herm, WBC], to Christ [EG; REB]. God is the
source of the power [Lns].
QUESTION—What is the significance of the use of the two words, ἐνέργεια ‘energy’ and
δύναμις ‘power’, which can be considered as synonyms?
It emphasizes the greatness and might of the energy which was at work in Paul [TH; NAB,
TEV, TNT]. It intensifies the concept [SSA]. It emphasizes the fact that the strength needed
for such unceasing labor comes from God [WBC].

DISCOURSE UNIT: 2:1–15 [Lg]. The topic is Paul’s concern that the Colossians not be
deceived by false wisdom.
DISCOURSE UNIT: 2:1–10 [NTC]. The topic is caution against deceptive philosophy.
DISCOURSE UNIT: 2:1–7 [ICC]. The topic is Paul’s concern even for the growth of the
churches he had not founded, that they become firm in the faith and that they come to know
God’s mystery.
DISCOURSE UNIT: 2:1–5 [NIC, SSA; NJB]. The topic is Paul’s concern for the Colossians
[NIC; NJB] and the other Christians in the Lycus Valley [NIC], Paul’s great exertion on
behalf of the Colossians so that they might know the mystery about Christ, to keep them from
being deceived [SSA].

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DISCOURSE UNIT: 2:1–3 [EG]. The topic is the spiritual exertion Paul puts forth.
2:1 Fora I-want you to-know how-great a-struggleb I-have forc you and the-ones in
Laodicea and as-many-as have-not seen my face ind (the) flesh,e
LEXICON—a. γάρ (LN 89.23; 91.1): ‘for’ [Herm, LN (89.23), Lns, NIC, NTC; KJV, NASB,
NRSV], ‘because’ [LN (89.23)], ‘then’ [LN (91.1); NJB], ‘in particular’ [SSA], not explicit
[WBC; CEV, NAB, NIV, NLT, REB, TEV, TNT].
b. ἀγών (LN 39.29) (BAGD 2. p. 15): ‘struggle’ [BAGD, LN; CEV, NASB, NJB], ‘strain’
[Lns], ‘exertion’ [REB], ‘fight’ [BAGD, LN], ‘conflict’ [KJV], ‘contest’ [NIC], ‘anxiety,
concern’ [BAGD]. The verb phrase ἀγώνα ἔξω ‘a struggle I have’ is translated ‘I am
struggling’ [NAB, NIV, NRSV, TNT], ‘I strive’ [Herm, NTC, WBC], ‘I have worked’ [TEV],

Books, 1982.
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‘I have agonized’ [NLT], ‘I am exerting myself’ [SSA]. This word indicates an intense
struggle against strong opposition [LN]. It means struggle [Ea, EG, Lt, Mou, SSA, TH,
WBC], conflict [Alf, My, NIC, WBC], contest [EG, Mou], exertion [SSA], wrestling [NTC],
zealous striving [My], effort [Mou], concern [Ea, EG, Lg, Mrt] which is continuing [Lg, Mrt],
agony [Ea]. It refers to the straining and agonizing of an athlete [Lns, NTC, TNTC] who is
seeking to win [Lns].
c. ὑπέρ with genitive object (LN 90.36): ‘for’ [Herm, LN, Lns, NIC, NTC, WBC; all versions
except NASB, NJB], ‘on behalf of’ [LN, SSA; NASB, NJB], ‘for the sake of’ [LN]. It means
on their behalf [EG, SSA, TH], for their sake [EG, WBC], for their spiritual welfare [EG,
SSA], for their Christian growth [My], for their benefit or help [TH]. It means concerning
them [Ea].
d. ἐν with dative object (LN 83.13): ‘in’ [LN, Lns, NTC; KJV, NAB]. The phrase ἐν σαρκί ‘in
the flesh’ is translated ‘personally’ [Herm, SSA, WBC; NASB, NIV, NLT, TEV]. The
phrases τὸ πρόσωπόν μου ἐν σαρκί ‘my face in the flesh’ are translated ‘me face to face’
[NIC; NJB, NRSV, TNT]. The clause οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί ‘have not seen
my face in the flesh’ is translated ‘have never set eyes on me’ [REB], ‘have never met me’
[CEV].
e. σάρξ (LN 8.4) (BAGD 2. p. 743): ‘flesh’ [Lns, NTC; KJV, NAB], ‘body’ [BAGD, LN].
QUESTION—What relationship is indicated by γάρ ‘for’?

84

1. It indicates grounds [EGT, Lg, My, NTC]: I strive for all people; this is true, because I am
engaged in a struggle for you, and I want you to know how great that struggle is.
2. It indicates specific [ICC, Lns, SSA, WBC]: I strive for all people, specifically, I want you to
know how great a struggle I have for you.
3. It indicates amplification [Ea, Herm]: I strive for all people, which means that I also am
engaged in a struggle for you, and I want you to know how great that struggle is.
4. It indicates example [EG]: I strive, for example, I want you to know how great a struggle I
have for you.
5. It indicates grounds and example [Alf]: I strive for all people; as proof of this and as an
example of this, I want you to know how great a struggle I have for you.
6. It indicates reason [TNTC]: I have told you all this because I want you to know how great a
struggle I have for you.
QUESTION—What is the significance of Paul’s saying θέλω ὑμᾶς εἰδέναι ‘I want you to
know’?
It shows that he considers what he is going to say as being very important [Herm, Mrt, NTC,
WBC]. The heresy which is endangering them is very serious [NTC]. It is a polite way to
introduce what he is going to say [TH].
QUESTION—What kind of struggles did Paul have?
He prayed for the churches and was concerned about them [Alf, Ea, EGT, ICC, Lns, Mou,
Mrt, My, NTC, WBC]. He did spiritual warfare in prayer, which is the primary reference here
[EG, Lt, My]. He prayed, wrote letters to the churches [Ea, Mrt, NTC, SSA], sought God’s
will, was a missions leader even in prison, etc. [NTC]. He was deeply concerned about their
exposure to false doctrine [Ea, EGT, My], and he worked and encountered danger [Ea]. He
worked unceasingly to spread the gospel, he was deeply concerned for the churches, and there
were always opponents against whom he had to struggle [EG, WBC]. His struggles included
the difficulties of his imprisonment and the fact that he did not know the Colossians
personally [EGT].
QUESTION—To whom does τῶν ἐν Λαοδικείᾳ ‘the ones in Laodicea’ refer?
It refers to the Christians at Laodicea [Ea, EG, EGT, Herm, ICC, Lg, Lns, Mrt, My, NIC,
NTC, TH, TNTC, WBC], which city is a neighbor of Colosse [Ea, EGT, Herm, Lg, Lt, Mrt,
My, NIC, NTC, TH, TNTC, WBC], being about 17 kilometers to the west [TH], or half a
day’s journey [Lg]. The Laodiceans were probably exposed to the same false teaching as the
Colossians [Alf, EGT, Herm, ICC, Lns, Lt, My, NTC].
QUESTION—To whom does ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί ‘as many as have
not seen my face in the flesh’ refer?
It refers to other Christians who had never met Paul, just like the Christians at Colosse and
Laodicea [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, Mou, Mrt, My, NIC, NTC, SSA, TH, WBC].
It has a general meaning of all who had never met him [Alf, EGT, Lg, Lt, My, TH]. It refers
specifically to other Christians in the Lycus Valley [Ea, EG, NIC, SSA, WBC], including
those at Hierapolis [Ea, EG, Lns, Lt, NIC, NTC, WBC], to the Christians in Hierapolis [ICC],
to all the Gentile churches which had not been founded by Paul [Mrt].
QUESTION—What is meant by οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί ‘have not seen my
face in the flesh’?
It means not knowing Paul personally [Ea, EG, EGT, Lg, Lt, Mou, Mrt, My, NTC, SSA, TH,
WBC; NLT, TEV], not having met him personally [EG, Herm, Lt, Mou, NIC, TNTC, WBC;
NIV, TNT], not having seen him face to face [Herm; NASB, NJB, NRSV, REB], not having
seen him in his bodily presence [Alf], having a knowledge of him, but not personally [ICC].

85

Paul had not visited them [Ea, EGT, ICC, Lg, Lns, Lt, My, SSA, TH], and they had not seen
him [Alf, Ea, ICC, Lg, Lns, NTC, SSA, TH]. It was not he who had preached the gospel to
them [Ea, ICC, Lg, Mrt, NIC, NTC, SSA, WBC].
QUESTION—Had the Christians at Colosse and Laodicea met Paul?
The Christians at Colosse and Laodicea had not met Paul [EG, EGT, ICC, Lns, Lt, Mrt, My,
TH]. A few of the Colossian Christians had met him [Ea, Lg, NIC, NTC, SSA], and possibly
also some from the other churches in the Lycus Valley had met him [Ea, NTC], but Paul does
not single these out. He speaks of all of them as being in the same category [Ea, Lg].
2:2 thata their heartsb may-be-strengthened/comfortedc
LEXICON—a. ἵνα (LN 89.59): ‘that’ [Herm, Lns, NIC; KJV, NASB], ‘in order that’ [LN, NTC;
TEV], ‘so that, for the purpose of’ [LN]. This conjunction is also translated ‘my purpose is
that’ [WBC; NIV], ‘my aim is to’ [REB], ‘it is all to’ [NJB], ‘I am doing this in order that’
[SSA], ‘I do it to’ [CEV], ‘my goal is that’ [NLT], ‘I want’ [NRSV, TNT], ‘I wish’ [NAB].
b. καρδία (LN 26.3): ‘heart’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV,
NRSV, REB], ‘inner self, mind’ [LN], ‘resolution’ [NJB]. The noun phrase καρδίαι αὐτῶν
‘their hearts’ is translated by a pronoun: ‘they’ [NLT, TEV, TNT], ‘they (and you)’ [SSA],
‘them’ [CEV].
c. aorist pass. subj. of παρακαλέω (LN 25.150) (BAGD 4. p. 617): ‘to be strengthened’ [NTC,
SSA, WBC; NAB], ‘to be filled with courage’ [TEV], ‘to be encouraged’ [Herm, LN, Lns,
NIC; NASB, NIV, NLT, NRSV, TNT], ‘to be comforted’ [BAGD; KJV], ‘to be consoled’
[LN], ‘to be cheered up’ [BAGD]. The passive is translated by the active: ‘to encourage’
[CEV, NJB], and the clause παρακληθῶσιν αἱ καρδίαι αὐτῶν ‘their hearts may be
strengthened’ is translated ‘keep them in good heart’ [REB].
It indicates purpose [Alf, Ea, EG, Lg, Lns, Lt, Mou, My, NIC, NTC, SSA, TH, WBC; NIV,
NLT, REB, TEV]: I have a great struggle for them in order that their hearts may be
strengthened/comforted.
QUESTION—To whom does αὐτῶν ‘their’ refer?
It refers to all those mentioned in 2:1, which includes the Colossians [Alf, Ea, EG, EGT, ICC,
Lns, Lt, SSA, TH]: that their and your hearts may be strengthened/comforted. The third
person ‘their’ is used because it follows the third person ὅσοι ‘as many as’ in the last part of
2:1 [Herm, ICC, Lt, SSA]. However, the context shows that not only are the Colossians
included but they are the primary focus of this verse [SSA].
QUESTION—What is meant by καρδίαι ‘hearts’?
It means the will [EGT, Lns, Mou], the innermost part of a person, the self [Herm, NTC], the
center of a person [Lg, NTC], the mind, the personality [Lns], the inward spiritual life [SSA],
the spirit [Mou]. It is the inner life, the center of one’s personality, where the will, emotion,
thoughts and affections originate [WBC]. It is the seat of feeling and faith, and it is where
words and actions originate [NTC]. It is the seat of affections and it is where actions originate
[TNTC]. It includes the intellect and the will [EGT]. The word can also be taken as a
synecdoche with hearts referring to the people themselves [SSA; CEV, NLT, TEV, TNT].
QUESTION—What is meant by παρακληθῶσιν ‘may be strengthened/comforted’?
1. It means to be strengthened [Alf, EG, EGT, ICC, Lt, NIC, NTC, SSA, WBC; NAB]. Their
hearts needed to be strengthened so that they would not be led away by false teaching [Alf,
EGT, ICC, SSA, WBC]. It means to be confirmed in the true faith [ICC, Lt], to be encouraged
[EG, Lns, Lt, Mou, NTC; CEV, NASB, NIV, NJB, NLT, NRSV, TNT], to be made bold

pass. passive
subj. subjunctive
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[Mou], and to persevere in the way which is true [Lt]. It is the opposite of becoming unsettled
and confused [SSA].
2. It means to be comforted [BAGD, Ea, My; KJV]. Their hearts needed to be comforted,
because the conflict of truth with false teaching had brought them mental turmoil and had
taken away their peace [Ea]. Comfort results when, through loving unity, heretical division or
the threat of such division is done away with [My].
3. It means both to be strengthened [Lg, TH, TNTC], encouraged [TH, TNTC], filled with
courage [TH], confirmed [Lg], and also to be comforted [Lg, TNTC], cheered up [TH].
Comfort will produce peace, trust, confidence and strength, and will take away doubt,
uncertainty and wavering [Lg].
having-been-united/instructeda in love
LEXICON—a. aorist act. participle of συμβιβάζω (LN 33.298; 63.5) (BAGD 1.b.; 4. p. 777): ‘to be
united’ [BAGD, Herm, LN, NIC, SSA; NIV, NRSV, REB, TNT], ‘to be closely united’
[NAB], ‘to be knit together’ [BAGD, Lns; KJV, NASB, NLT], ‘to be welded together’
[NTC], ‘to be drawn together’ [TEV], ‘to be joined together’ [CEV], ‘to be brought together’
[LN (63.5)], ‘to be instructed’ [BAGD, LN (33.298), WBC], ‘to be taught’ [BAGD]. The
passive is translated by the active: ‘to bind together’ [NJB]. See this word at 2:19.
QUESTION—What relationship is indicated by the use of the participle συμβιβασθέντες
‘having been united/instructed’?
1. It indicates means [Lg, My, NTC, SSA, TNTC]: that their hearts may be strengthened by
means of their being united in love.
2. It indicates a coordinate purpose of Paul’s struggle [Ea, EG, Lt, NIC; all versions except
KJV, NASB]: I have a great struggle in order that their hearts may be strengthened and that
they may be united in love. This purpose precedes the purpose in the previous clause [EG]: I
have a great struggle in order that they may be united in love and that their hearts may be
strengthened.
3. It indicates a parenthetical circumstance [Lns]: I have a great struggle that their hearts may
be encouraged (as they are united in love).
QUESTION—What is meant by συμβιβασθέντες ‘having been united/ instructed’?
1. It means having been united [Ea, EG, EGT, Herm, ICC, LN, Lt, Mrt, My, NTC, SSA, TH,
TNTC; NAB, NIV, NRSV, REB, TNT], knit together [Alf, EG, EGT, ICC, Lg, Lns, Mrt,
NTC, TH, TNTC; KJV, NASB, NLT], brought together [Herm, My, NTC], welded together
[EG, Mou, NTC], compacted together [Ea, Lt, My], firmly bound together [NIC], held
together [NTC], made one body [Lns]. False teaching could have brought divisions into their
midst [Alf, EGT, SSA]. Such unity will result in their praying together, discussing things
together and worshipping together [NTC].
2. It means having been instructed, with Paul as the implied instructor [WBC].
1. It indicates means [Alf, Herm, Lns, Mrt, NTC, SSA; NLT]: having been united by means of
love. Love brings them together, and it also maintains and strengthens that unity [Herm].
2. It indicates a simultaneous relationship [EG, TNTC]: having been united while loving.
3. It indicates manner [My]: lovingly united.
and fora all richesb of-the full-assurance/fullnessc of understanding,d
LEXICON—a. εἰς with accusative object (LN 89.48; 89.57): ‘for’ [Herm, Lns], ‘unto’ [KJV], ‘with a
view to’ [NIC, NTC], ‘for the purpose of, in order to’ [LN (89.57)], ‘in order that’ [SSA], ‘so
that as a result, with the result of’ [LN (89.48)], ‘so that’ [WBC; NIV, NRSV, REB, TNT],
‘then’ [CEV], ‘attaining to’ [NASB], ‘until’ [NJB], not explicit [NAB, NLT]. The conjunction
and preposition καὶ είς ‘and for’ are translated ‘and so have’ [TEV].

act. active
87

b. πλοῦτος (LN 57.30) (BAGD 2. p. 674): ‘riches’ [Herm, LN, Lns, NTC; KJV, NIV, NRSV],
‘wealth’ [BAGD, LN, NIC, WBC; NASB, REB, TEV], ‘abundance’ [BAGD, LN], not
explicit [NLT]. This noun is also translated by a verb: ‘to be enriched’ [NAB], ‘to be rich’
[NJB, TNT], ‘to be blessed’ [CEV]. The noun phrase πᾶν πλοῦτος ‘all riches’ is translated
‘thoroughly’ [SSA]. It means in great quantity, valuable, and worth having [SSA].
c. πληροφορία (LN 31.45) (BAGD p. 670): ‘full assurance’ [BAGD, Lns; KJV, NAB, NASB],
‘assurance’ [NJB, TEV], ‘complete certainty’ [LN], ‘certainty’ [BAGD], ‘full confidence’
[NLT], ‘conviction’ [REB], ‘fullness’ [BAGD, Herm, NIC]. This noun is also translated by a
verb: ‘assured’ [NTC; NRSV]; by an adjective: ‘full’ [WBC], ‘complete’ [CEV, NIV]; by an
adverb: ‘fully’ [SSA; TNT].
d. σύνεσις (LN 32.26) (BAGD 2. p. 788): ‘understanding’ [BAGD, Lns, NIC, NTC, WBC;
CEV, KJV, NASB, NIV, NRSV, REB], ‘complete understanding’ [NJB, NLT], ‘true
understanding’ [TEV], ‘insight’ [BAGD, Herm, LN], not explicit [NAB]. This noun is also
translated by a verb: ‘to understand’ [SSA; TNT]. It means understanding [Ea, EG, Lt, Mou,
SSA, TH, TNTC], Christian understanding [Alf], comprehension [Ea, Lns], insight [Ea, EG,
EGT, NTC, WBC], spiritual insight [EG, Mou], Christian insight [My], the ability to discern
between the true and the false [NIC, NTC, WBC], the ability to judge [ICC]. See this word at
1:9.
QUESTION—What relationship is indicated by καὶ εἰς ‘and for’?
1. It indicates purpose of the preceding clause [Alf, Ea, EG, EGT, ICC, Lg, My, NTC, WBC;
TNT]: having been united/instructed in love in order that they may have all riches of the full
assurance of understanding. The conjunction καί ‘and’ is added because the verb ‘having been
united’ contains the idea of motion [ICC]. It conjoins ‘in love’ with ‘for all riches’ [Ea, My]:
in love and for all riches.
2. It indicates an additional purpose of 2:1 [EG, SSA].
2.1 It is a second purpose [SSA]: I have a great struggle in order that their hearts may be
strengthened by being united in love and in order that they may have all riches of the full
assurance of understanding.
2.2 It is a third purpose [EG]: I have a great struggle in order that their hearts may be encouraged
and in order that they may be united in love and in order that they may have all riches of the
full assurance of understanding.
3. It indicates purpose of the first clause of this verse, the ‘and’ meaning ‘even’ [Lns]: in order
that their hearts may be encouraged, in order that they may even have all riches of the full
assurance of understanding. They are to use this understanding against the Judaizers to prove
their doctrine false [Lns].
4. It indicates contemplated result of the two previous clauses [NIC; CEV, NIV, NJB, NRSV,
REB, TEV]: in order that their hearts may be strengthened and that they may be united in
love, so that they may have all riches of the full assurance of understanding.
QUESTION—What is meant by πᾶν ‘all’?
It means the riches in their fullness [EG, My; NIV, REB, TEV], with no part lacking [EG,
My]. Together with the riches of the full assurance [Herm, SSA, WBC], it emphasizes the
abundance of the understanding [Herm, WBC], that Paul wants his readers to explore the
understanding, or knowledge, thoroughly and to the highest possible degree [SSA]. It is the
opposite of a scanty measure [Ea].
QUESTION—What is meant by πληροφορίας ‘full assurance/fullness’?
1. It means full assurance [Ea, EG, ICC, Lg, Lns, Lt, TNTC; KJV, NAB, NASB], conviction
[EG, Lg, Lns, Lt, Mou, My, TNTC; REB], complete certainty [Ea, ICC, Lg, My], certainty
[TH], full confidence [Lg; NLT]: to be fully assured of understanding.
2. It means fullness [EGT, Herm, SSA, WBC; TNT], complete fullness [Herm], a considerable
quantity [SSA]: to understand fully.
88

QUESTION—How are the nouns related in the genitive construction πᾶν πλοῦτος τῆς
πληροφορίας τῆς συνέσεως ‘all riches of the full assurance/ fullness of understanding’?
1. ‘Riches’ is connected to ‘full assurance/fullness’ [BAGD, EG, Herm, Lns, Mou, TH; NAB,
NJB, REB, TEV] and ‘full assurance/fullness’ to ‘understanding’ [Ea, EG, ICC, Lt, Mou, My,
TH; NASB, NIV, NJB, NLT, NRSV, TNT]. The riches consist of full assurance [EG, Mou;
NAB, NJB]. Riches modifies full assurance [Herm, TH]: the rich fullness. It means the rich
blessings of full assurance [TNTC]. The riches come from the full assurance of understanding
[Lt]. This construction means that full assurance is precious and valuable [TH]. To have full
assurance of understanding is to have wealth, because it is so precious [Ea]. This construction
intensifies the idea of fullness, or quantity [SSA]. Using all these nouns indicates that Paul
wanted to impress upon them the importance of this matter [Alf]. ‘Full assurance’ is the result
of understanding [EG, Mou, TH; NLT]. It is the manner of understanding [ICC; TNT]. Paul
wants them to be able to judge with full certainty [ICC]. It is knowing that you understand the
truth and that it is the truth which you understand. This will protect them against false
teaching [Ea]. The false teaching was threatening their full assurance of understanding.
2. ‘Riches’ and ‘full assurance’ are connected to ‘understanding’ [BAGD, Herm, Lns, NTC,
SSA, WBC; REB, TEV]. The riches of full assurance come from understanding [BAGD,
TNTC; REB, TEV]. They describe the understanding [NTC]: rich, assured understanding. It
is an attempt to express the abundant fullness of the understanding [Herm, WBC]. Paul wants
them to fully and thoroughly understand the mystery [SSA]. The believers are to have all the
riches of full assurance in using this understanding to prove the falseness of the doctrine of
the Judaizers. It is the full assurance of those who have correct understanding [Lns].
QUESTION—What is the object of συνέσεως ‘understanding’?
Its object is God’s mystery [Alf, EGT, Herm, ICC, Lns, Mou, My, SSA, WBC; NLT], truth
[Ea, TH], divine truth [Ea], Christian truth [EGT], the gospel [Ea, TNTC], God’s revelation
[NIC], spiritual things [NTC].
for/by/resulting-ina knowledgeb of-the mysteryc of-God, Christ,
TEXT—The word Χριστοῦ ‘Christ’ does not occur in some manuscripts. In other manuscripts the
word θεοῦ ‘God’ does not occur. Instead of Χριστοῦ ‘Christ’, some manuscripts have ὅ ἐστιν
Χριστός ‘which is Christ’ and other manuscripts have τοῦ ἐν Χριστῷ ‘who is in Christ’. Some
manuscripts include πατρὸς τοῦ ‘the father of’ before Χριστοῦ ‘Christ’. Other manuscripts
include πατρὸς καὶ τοῦ ‘the father and of’ before Χριστοῦ ‘Christ’. Some manuscripts include
καὶ τοῦ ‘and of’ before Χριστοῦ ‘Christ’. Other manuscripts include καὶ πατρὸς τοῦ ‘and
father of’ before Χριστοῦ ‘Christ’. Some manuscripts include καὶ πατρὸς καὶ τοῦ ‘and of the
father and of’ before Χριστοῦ ‘Christ’. Other manuscripts include καὶ πνεύματος καὶ τοῦ ‘and
of the spirit and of’ before Χριστοῦ ‘Christ’. GNT selects the reading θεοῦ, Χριστοῦ ‘of God,
Christ’ with a B rating, indicating that the text is almost certain. The word Χριστοῦ ‘Christ’ is
omitted by NJB. The reading θεοῦ, ὅ ἐστιν Χριστός ‘of God, which is Christ’ is either taken
by, or the sense is included in, the versions of NLT, REB, TEV, and TNT. The reading θεοῦ
καὶ πατρὸς καὶ τοῦ Χριστοῦ ‘of God and of the father and of Christ’ is taken by KJV.
LEXICON—a. εἰς with accusative object (LN 89.48; 89.57; 89.76): ‘for’ [Herm, Lns], ‘to’ [KJV],
‘with a view to’ [NTC], ‘for the purpose of, in order to’ [LN (89.57)], ‘in order that’ [SSA;
NIV], ‘so that’ [REB], ‘that’ [NRSV], ‘in this way’ [TEV, TNT], ‘by’ [LN (89.76); NAB],
‘by means of, through’ [LN (89.76)], ‘and thus’ [WBC], ‘with the result of, so that as a result’
[LN (89.48)], ‘namely’ [NIC], ‘until’ [NJB], ‘resulting in’ [NASB], ‘because’ [NLT], not
explicit [CEV].

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b. ἐπίγνωσις (LN 28.2) (BAGD p. 291): ‘knowledge’ [BAGD, LN, NIC; NAB, NJB, NRSV],
‘true knowledge’ [NASB], ‘clear knowledge’ [NTC], ‘full knowledge’ [Lns],
‘acknowledgment’ [KJV], ‘understanding’ [Herm], ‘complete understanding’ [NLT]. This
noun is translated by a verb: ‘to know’ [WBC; NIV, TEV], ‘to come to know’ [TNT], ‘to
truly know’ [SSA], ‘to grasp’ [REB]. It means complete knowledge [Alf, Ea, EGT, ICC, Lt],
true knowledge [EG, SSA], perfect knowledge [Lt], knowledge which understands in depth
[My], a deeper knowledge [EG]. See this word at 1:9, 10; 3:10.
c. μυστήριον (LN 28.77) (BAGD 2. p. 530): ‘mystery’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; CEV, KJV, NAB, NASB, NIV, NJB, NRSV], ‘secret’ [BAGD, LN; REB, TEV],
‘secret plan’ [NLT], ‘secret message’ [SSA], ‘open secret’ [TNT]. It is something which had
not been known before, but which has been revealed to an in-group or restricted constituency
[LN]. It is a revealed mystery [NIC, WBC], being progressively revealed [NTC]. It is what
God had not revealed previously [TH]. It had been hidden for a long time, but now it has been
revealed by God [Ea]. It is not a secret anymore, because it has become known, but it
continues to surpass all human reason [Lg]. It is God’s plan of redemption [My]. See this
word at 1:26.
QUESTION—How is this clause related to the preceding clause?
1. It is an amplification of the preceding clause [Alf, Ea, EGT, Lns, Mou, My, SSA, TNTC]:
for all riches of the full assurance of understanding, that is, for knowledge of the mystery of
God.
2. It is a specific of the preceding clause [ICC, NTC, WBC]: for all riches of the full assurance
of understanding, specifically, for knowledge of the mystery of God.
QUESTION—What relationship is indicated by εἰς ‘for/by/resulting in’?
1. It indicates the purpose of being united/instructed in love [Alf, Ea, ICC, My, NTC, WBC]:
having been united/instructed in love in order to have knowledge of the mystery of God.
2. It indicates an additional purpose of 2:1 [EG, SSA].
2.1 It indicates a third purpose [SSA]: I have a great struggle in order that their hearts may be
strengthened by being united in love, and in order that they may have the riches of the full
assurance of understanding, and in order that they may have knowledge of the mystery of
God.
2.2 It indicates a fourth purpose [EG]: I have a great struggle in order that their hearts may be
encouraged, and in order that they may be united in love, and in order that they may have the
riches of the full assurance of understanding, and in order that they may have knowledge of
the mystery of God.
3. It indicates the purpose of their hearts being encouraged [Lns]: that their hearts may be
encouraged in order that they may have knowledge of the mystery of God. They are to use
this knowledge against the Judaizers to prove their doctrine false [Lns].
4. It indicates the purpose of having full understanding [NIV]: so that they may have all riches
of the fullness of understanding in order that they may have knowledge of the mystery of
God.
5. It indicates the means by which they gain full assurance [NAB]: for the riches of the full
assurance by means of the knowledge of the mystery of God.
QUESTION—How are the nouns related in the genitive construction ἐπίγνωσιν τοῦ μυστηρίου
‘knowledge of the mystery’?
The mystery is what is known [BAGD, EG, ICC, Lns, My, NIC, NTC, SSA, TH; NIV, REB,
TEV, TNT].
QUESTION—How are the nouns related in the genitive construction τοῦ μυστηρίου τοῦ θεοῦ
‘the mystery of God’?
1. The mystery is a divine mystery [EGT, Herm, NTC, WBC]. It belongs to God [EG]. It is his
revealed will [ICC], his decree [My]. It is what he had not made known previously, what he
had kept from being known [TH].
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2. The mystery is about God, about the salvation he has made available to the Gentiles. It is
also okay to interpret it as meaning that the mystery is from God [SSA].
QUESTION—To what does Χριστοῦ ‘Christ’ relate and what is its function?
1. It relates to mystery [BAGD, EG, EGT, Herm, Lns, Lt, Mou, Mrt, NIC, NTC, SSA, TH,
TNTC, WBC; KJV, NASB, NLT, NRSV, REB, TEV, TNT] and is an equivalent restatement
of it [BAGD, EG, EGT, Herm, Lns, Mrt, NTC, TH, TNTC, WBC; NLT, REB, TEV, TNT]:
God’s mystery, which is Christ. The mystery is Christ as he is described in 2:3 [Lt, Mou]. The
mystery is the Christ whom they have come to know personally and with whom they have
become one [NIC, WBC]. The content of the mystery is Christ preached among the nations
[Herm, WBC]. The mystery is about Christ, who is as much a Savior for Gentiles as for Jews
[SSA]. Christ reveals divine truth, which previously was hidden from people [TH]. It is in
Christ that God’s mystery is revealed [Mrt]. It was Christ in whom God’s eternal purpose to
save the world was realized [EGT].
2. It relates to God [Alf, Lg, My] and is specific of God [Alf]: God, specifically, Christ. It is in
apposition to God, calling Christ God [Lg]. It means the God of Christ, it being in Christ that
God planned and carried out redemption [My].
2:3 ina whom/which are all the treasuresb of-wisdom and knowledgec secret.d
LEXICON—a. ἐν with dative object (LN 83.13; 89.119; 90.6) (BAGD I.5.a. p. 259): ‘in’ [BAGD,
Herm, LN (83.13; 89.119), Lns, NIC, NTC, WBC; all versions except TEV], ‘by’ [LN
(90.6)]. The phrase ἐν ᾧ ‘in whom’ is translated ‘he is the key that opens’ [TEV], ‘who alone’
[SSA].
b. θησαυρός (LN 65.10) (BAGD 2.b.γ. p. 361): ‘treasure’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV, NJB], ‘jewel’ [NJB], ‘wealth, riches’ [LN], ‘that which is
stored up’ [BAGD], not explicit [CEV]. The noun phrase πάντες οἱ θησαυροί ‘all the
treasures’ is translated ‘thoroughly’ [SSA]. It means something which is of exceptional value
and is kept safe [LN]. The treasure is truth about God as revealed by Christ [TH]. Paul used
this word to invite his readers to explore it eagerly [TNTC].
c. γνῶσις (LN 28.17) (BAGD 2. p. 163): ‘knowledge’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions], ‘what is known’ [LN]. The nouns τῆς σοφίας καὶ γνώσεως ‘wisdom and
knowledge’ are considered to be a doublet and are translated ‘to understand’ [SSA]. It refers
to Christian knowledge [BAGD].
d. ἀπόκρυφος (LN 28.70) (BAGD p.93): ‘secret’ [BAGD, LN], ‘not able to be known’ [LN].
This adjective is also translated by a verb: ‘to be hidden’ [Herm, NTC; all versions except
CEV, NLT, REB], ‘to be hidden away’ [Lns; CEV], ‘to lie hidden’ [NLT, REB], ‘to be stored
up’ [WBC], ‘to be concealed’ [NIC]. It does not mean inaccessible, but that the treasure is
available to those who have access to it and this clause is translated ‘who alone is able to
cause them and you to understand thoroughly the very important secret message’ [SSA].
It is locative, stating where the treasures can be found [Alf, Ea, EGT, Herm, ICC, Lg, Lns, Lt,
Mou, My, NIC, WBC].
QUESTION—To whom or what does ᾧ ‘whom/which’ refer and how does this relate to the
preceding verse?
1. It refers to Christ [EG, EGT, Herm, LN, Lns, Lt, Mou, Mrt, NIC, SSA, TH, WBC; all
versions except NJB]. It means that Christ possesses this wisdom and knowledge and imparts
them [SSA]. He reveals, causes to be known, all of God’s wisdom and knowledge [TH].
Everything we want to know about God and his purposes can be answered in reference to
Christ [TNTC].
1.1 This verse is a description of Christ in the preceding verse [Mrt, SSA, WBC]. It tells more
about how Christ reveals God [Mrt].
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1.2 This verse gives the reason for the last two clauses of the preceding verse [EG, Lns]: for all
riches of the full assurance of understanding, for/by/resulting-in the knowledge of the mystery
of God, Christ, because in him are all the treasures of wisdom and knowledge secret. This is
the reason why believers should seek to know him in a deeper way [EG]. It is the reason why
knowledge of the mystery has such riches of full assurance of understanding and why
believers should use these riches of full assurance [Lns].
2. It refers to the mystery [Alf, Ea, ICC, Lg, My; NJB].
2.1 This verse is a description of the mystery, showing its great value [Ea].
2.2 This verse is grounds for the last clause of the preceding verse [My]: for the knowledge of
the mystery of God, Christ, since in it are all the secret treasures of wisdom and knowledge. It
shows the great value of this knowledge [My].
QUESTION—What is meant by πάντες ‘all’?
It means that the treasures of wisdom and knowledge are found in no other source [EG, EGT,
Herm, Lns, Mrt, NIC, TH, WBC]. It means all, with no exception [EG, EGT, Herm, WBC],
the totality of divine wisdom and knowledge [Mrt]. Anything which anyone else may offer is
found in better quality and in inexhaustible quantity here [Ea, NTC]. It means the entire
amount, with none having been taken away or falsified. It is only here that the real treasures
of wisdom and knowledge are found. Anything else is counterfeit [Ea]. It means everything
we want to know about God and his purposes [TNTC].
It joins two words which are very closely related [Alf, Ea, EG, EGT, Herm, Mou, Mrt, My,
NTC, WBC]. It joins two words which are a doublet, used for emphasis [SSA]. They are
divine wisdom and knowledge [EG, Mou, Mrt, NIC, NTC, SSA, TH, TNTC, WBC; TEV],
being manifested in the plan of redemption [Mrt, NTC] and in God’s control of history [Mrt].
Wisdom is the general term, and knowledge the specific [Alf, EGT, My]. Knowledge is one
aspect of wisdom [Alf]. Knowledge is the grasping of truths, and wisdom makes use of the
faculty of reasoning regarding the truths [ICC, Lt]. Knowledge is the information which is
acquired and wisdom the proper use of that knowledge [Lns]. Studying divine knowledge and
acquiring an insight into it results in wisdom [Ea]. Knowledge refers to the fact that Jesus
knows all things, and wisdom to his ability to use that knowledge effectively [NTC]. Wisdom
is practical and is possessed by all Christians, while knowledge has to do with reasoning and
logic and is not the possession of all Christians, but only of those who are gifted mentally
[Lg]. Both words have to do with a personal relationship with Christ and are the possession of
all Christians [Mou]. Wisdom is grasping how we should relate to God and to people and
applying those principles to our lives in a practical way [My].
QUESTION—What is the implied object of the wisdom and knowledge?
The implied object is the mystery [SSA, WBC]. The implied object of knowledge is God—
what he is, his character and works, which includes the mystery [Ea].
QUESTION—What is meant by ἀπόκρυφοι ‘secret’?
It means hidden [EGT, Herm, ICC, My, NTC, TH, WBC; all versions except NLT, REB],
hidden away [Lns, Mou], lie hidden [EG, WBC; NLT, REB], hidden in order to be found, in
order to be revealed to every believer and appropriated [NTC], hidden but able to be found
[ICC], secret [Alf, My], stored up [EG, Mrt, NIC, WBC], deposited [EG, Mrt, WBC], laid up
[Ea, ICC], treasured up [Ea]. The treasures are accessible [Lt, NTC, SSA], but only to those
who have access to the storehouse [SSA], to those who have faith in Christ [NTC, SSA], to
those who seek him [Lt]. These treasures are not in plain sight for casual observers [EGT,
Lns, My]. It gives the idea that the treasures can be found and implies the challenge to search
for them in the only place where they are [Herm, WBC]. It means that one must open the
treasure chest in order to find the treasures [Lns]. One must seek earnestly in order to find
them [EGT]. Since the treasures are hidden, the mystery must be revealed [Lg]. Natural
discernment alone cannot discover them. Only those who attain to the knowledge of the
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mystery find and appropriate them [My]. They were formerly hidden, but now they are
displayed to those who know Christ [NIC]. The answers to our questions about God and his
purposes can and must be found in Christ [TNTC]. The treasures are both inward and
profound [ICC].
QUESTION—What is the function of ἀπόκρυφοι ‘secret’?
1. It is the predicate [Ea, EG, NTC; KJV, NAB, NASB, NIV, NJB, NRSV]: in whom all the
treasures of wisdom and knowledge are stored up.
2. It describes treasures [Alf, Herm, LN, My, TH; TEV]: secret treasures. It is put at the end for
emphasis [My].
3. It indicates the manner in which these treasures exist [EGT, ICC, Lns, Lt, WBC]: in whom
are all the treasures of wisdom and knowledge, hidden away. It is put at the end for emphasis
[Lns].
DISCOURSE UNIT: 2:4–3:4 [EG, Lt]. The topic is erroneous doctrine and the remedy for it
[EG], warning against erroneous doctrine [Lt].
DISCOURSE UNIT: 2:4–8 [EG, Lt; NAB]. The topic is a general admonition [NAB], a
warning against being deceived by good-sounding doctrine [EG], an admonition not to leave
the truth of the gospel and follow after a false doctrine [Lt].
2:4 This I-say in-order-that/thata no-one may-deceiveb you withc persuasive-argument.d
TEXT—Some manuscripts include δέ ‘and’ after τοῦτο ‘this’. GNT does not mention this
LEXICON—a. ἵνα (LN 89.59; 90.22): ‘in order that’ [Herm, LN (89.59), NTC, SSA, WBC; NASB,
TNT], ‘so that’ [LN (89.59); NAB, NIV, NLT, NRSV], ‘that’ [LN (90.22), Lns], ‘to’ [CEV].
This conjunction is also translated by a verb: ‘to make sure’ [REB], by a verb and
conjunction: ‘to make sure that’ [NJB]. The words ἵνα μηδείς ‘in order that no one’ are
translated ‘lest any man’ [KJV]. The clause ἵνα μηδείς ὑμᾶς παραλογίζηται ‘in order that no
one may deceive you’ is translated with an imperative: ‘do not let anyone deceive you’
[TEV], ‘let no one lead you astray’ [NIC].
b. pres. mid. subj. of παραλογίζομαι (LN 88.153) (BAGD 1. p. 620): ‘to deceive’ [BAGD, LN,
WBC; NIV, NJB, NLT, NRSV, TEV, TNT], ‘to delude’ [BAGD, Herm, SSA; NAB, NASB],
‘to beguile’ [KJV], ‘to mislead’ [NTC], ‘to lead astray’ [NIC], ‘to talk into error’ [REB], ‘to
engage in cheating’ [Lns]. The middle voice is also translated in the passive: ‘to be fooled’
[CEV]. It means to employ false reasoning [Ea, EG, EGT, ICC, Lg, Lns, Lt, My, SSA, TH] in
order to deceive [Ea, EG, EGT, Herm, ICC, Lg, My, SSA], delude [Ea, EG, SSA, TH, WBC],
lead astray [Lt, SSA, TH], talk into error [EG, Mou], convince [TH], mislead [TH, WBC],
beguile [EGT], cheat [Lns]. It means to trick [Mrt], to reason into error, to deceive by
argument [SSA].
c. ἐν with dative object (LN 89.76): ‘with’ [Lns, NIC, WBC; KJV, NAB, NASB, NJB, NLT,
NRSV, TEV], ‘by’ [Herm, LN, NTC; CEV, NIV, REB, TNT], ‘by means of’ [LN, SSA].
d. πιθανολογία (LN 33.31) (BAGD p. 657): ‘persuasive argument’ [Lns, NTC; NASB, NLT],
‘persuasive language’ [WBC], ‘persuasive talk’ [NIC], ‘persuasive speech, art of persuasion’
[BAGD], ‘arguing persuasively’ [SSA], ‘fancy talk’ [CEV], ‘convincing speech’ [LN],
‘plausible arguments’ [BAGD; NRSV, TNT], ‘plausible language’ [LN], ‘plausible but false
language’ [LN], ‘specious arguments’ [NAB, NJB, REB], ‘fine-sounding arguments’ [NIV],
‘enticing words’ [KJV], ‘beguiling speech’ [Herm], ‘false arguments, no matter how good
they seem to be’ [TEV]. It means persuasive speech [EG, EGT, ICC, Lg, Lt, My], a
persuasive style of speaking [ICC, SSA], the art of persuasion [Herm, Mrt, WBC], arguments

pres. present
mid. middle
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which sound as if they were true, but in reality are lies [TH, TNTC, WBC], plausible
arguments [EG, NIC, SSA], specious reasoning [Ea, Lt, NTC], high-sounding words [Mou,
WBC], attractive arguments, finespun phrases [NTC]. Paul uses the word here in a negative
sense [Ea, EG, Herm, WBC], although in itself it does not have a negative meaning [EGT].
QUESTION—To what does τοῦτο ‘this’ refer and what relationship is indicated by ἵνα ‘in
order that/that’?
1. It refers to what Paul has just said [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, Mrt, My, NTC,
SSA, TH, WBC] in 2:1–3 [Alf, ICC, Lg, Lns, Lt, My, WBC], especially in 2:3 [WBC], in 2:3
[Mrt], in the last two clauses of 2:2 and all of 2:3 [SSA], in 1:3–2:3 [NTC]. The word ἵνα ‘in
order that’ indicates the purpose for saying what he did [Alf, Ea, EG, Herm, Lt, Mrt, My,
NTC, SSA, TH, WBC; NAB, NASB, NIV, NLT, NRSV, TNT]: I say this in order that no one
may deceive you. It is used in an imperative sense [TH].
2. It refers to what Paul is going to say and the word ἵνα ‘that’ indicates the content of what he
says [Lns, Mou, NIC]: this is what I mean, that no one is to deceive you. Paul here gives the
point of what he said in 2:1–3 [Lns], the point of what he said in 2:3 [Mou].
QUESTION—To whom does μηδείς ‘no one’ refer?
It refers to the false teachers [EG, Lg, Lt, Mrt, My, NTC, SSA, WBC], the Judaizers [Lns].
The false teachers were professing Christians [My].
QUESTION—To whom does ὑμᾶς ‘you’ refer?
It refers to the Colossians [Alf, EG, Herm, TH, TNTC, WBC]. After speaking in a broader
sense in 2:1–3, Paul now returns to speaking specifically to the Colossians [Alf].
It indicates means [BAGD, Ea, EG, EGT, Herm, ICC, Lt, Mou, My, NTC, SSA, TNTC,
WBC; CEV, NIV, REB, TNT]: in order that no one may deceive you by means of persuasive
argument.
2:5 Fora evenb thoughc in-the bodyd I-am-absent,e
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NASB, NIV, NLT,
NRSV, TEV], ‘because’ [LN, SSA], not explicit [CEV, NAB, NJB, REB, TNT].
b. καί (LN 89.93): ‘even’ [LN, NIC, SSA, WBC; CEV, NASB, TEV], not explicit [Herm, Lns,
NTC; all versions except CEV, NASB, TEV].
c. εἰ (LN 89.65) (BAGD VI.4. p. 220): ‘though’ [BAGD, Herm, Lns, SSA; all versions except
NAB, NJB, REB], ‘although’ [BAGD, NTC], ‘if’ [BAGD, LN, NIC, WBC]. This clause is
translated ‘I may be absent in body’ [NAB, NJB, REB].
d. σάρξ (LN 8.4) (BAGD 2. p. 743): ‘body’ [BAGD, Herm, LN, NIC, WBC; all versions
except CEV, KJV, NLT], ‘flesh’ [Lns, NTC; KJV], not explicit [CEV, NLT]. The phrase τῇ
σαρκί ‘in the body’ is translated ‘physically’ [SSA]. It means to be physically absent [EG,
Lns, NIC, SSA, TH, WBC], bodily absent [Herm, Lg, My, WBC], personally absent [Ea],
externally absent [Lg].
e. pres. act. indic. of ἀπειμι (LN 85.27) (BAGD I. p. 83): ‘to be absent’ [BAGD, Herm, LN,
Lns, NIC, NTC, SSA, WBC; all versions except CEV, NLT], ‘to be far away’ [NLT], ‘to not
be with someone’ [CEV].
1. It indicates reason [Ea, Herm, Lt, Mou, My, SSA, WBC].
1.1 The reason has to do with the warning Paul has just given them [Ea, Mou, WBC].
1.1.1 It is the reason why Paul warns them [Ea, WBC]: I have warned you in this way because,
even though I am absent in the body, I am present with you in the spirit.

indic. indicative
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1.1.2 It is the reason why they can heed the warning [Mou]: You don’t need to be deceived
because, even though I am absent in the body, I am present with you in the spirit.
1.2 The reason has to do with the greatness of the danger to which Paul has just referred [Herm,
My]: the danger I have just spoken about is great, because I am absent from you in the body
and cannot speak directly to you about it.
1.3 The reason has to do with Paul’s exertions on their behalf (2:1) [Lt, SSA]: I have a great
struggle for you because, even though I am absent in the body, I am present with you in the
spirit and concerned about you. Paul’s deep concern is that they remain steadfast in following
Christ alone (2:1, 2) [Lt].
2. It indicates grounds [Alf, Lg].
2.1 It is grounds for the warning [Alf]: you should not let anyone deceive you with persuasive
argument since, even though I am absent in the body, I am present with you in the spirit.
2.2 It is grounds for what Paul said in 2:1–3: [Lg]: I can say that I struggle greatly for your
spiritual growth since, even though I am absent in the body, I am present with you in the
spirit.
QUESTION—What is the function of καί ‘even’?
1. It relates to the entire clause [EG, SSA, WBC; NASB, TEV]: even though I am absent in the
body. It indicates concession [EG, SSA, WBC]: even though I am absent in the body, I am
with you in the spirit. It means that Paul’s being physically absent doesn’t make any
difference [Lns].
2. It relates to the body [Alf, EGT, ICC] and emphasizes it [ICC].
QUESTION—From whom is it implied that Paul is absent?
It is implied that he is absent from the Colossians [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt,
NIC, SSA, TH, WBC; NLT].
yeta in-the spirit I-am withb you,
LEXICON—a. ἀλλά (LN 89.125; 91.2): ‘yet’ [Herm, LN (91.2), NIC, NTC; KJV, NRSV, TEV],
‘but’ [LN (89.125); NAB, NJB, REB], ‘nevertheless’ [Lns; NASB], not explicit [SSA, WBC;
CEV, NIV, NLT, TNT].
b. σύν with dative object (LN 89.107) (BAGD 1.c. p. 781): ‘with’ [BAGD, Herm, LN, Lns,
NIC, NTC, WBC; all versions except CEV, NJB], ‘among’ [NJB], not explicit [CEV]. The
clause τῷ πνεύματι σὺν ὑμῖν εἰμι ‘in the spirit I am with you’ is translated ‘I am with you in
spirit’ [WBC; NAB, NASB, NRSV, TEV, TNT], ‘I am with you in the spirit’ [NIC; KJV], ‘I
am with you in the Spirit’ [Herm], ‘I am present with you in spirit’ [NIV], ‘in spirit I am with
you’ [REB], ‘in spirit I am there among you’ [NJB], ‘as to the spirit I am with you’ [Lns],
‘my heart is with you’ [NLT], ‘I keep thinking of you’ [CEV], ‘I am very concerned for you’
[SSA]. It means to be one with them because of their common interest [EGT, ICC], to support
and help [Lns], to be among them, in their midst [My].
QUESTION—What relationship is indicated by ἀλλά ‘yet’?
It indicates contraexpectation [Herm, Lns, NTC; KJV, NASB, NLT, NRSV, TEV]: although I
am absent in the body, yet I am with you in the spirit.
QUESTION—What did Paul mean by saying that he was with them in the spirit?
It means to be present spiritually [EG, Lg, Mou, My, NIC, NTC WBC], mentally [Ea, My], in
thought [My]. It refers to an attitude of sympathy [Lg]. In heart and spirit he was there, to help
them and to rejoice with them [NTC]. It means that Paul was very interested in them [Lt,
SSA], and very concerned about them [SSA]. He was so interested in them that he imagined
and felt himself to be with them, talking and living with them, being one of them [Ea]. It
speaks of the close unity he felt with them [Mrt, NTC, TH], but it also speaks of his spiritual
authority and power [Mrt]. It speaks of the fellowship he had with them [Ea]. He constantly
thought about them. It was as if he were present with them. It does not mean that his spirit left
his body in order to be present with them [TH]. Because through the Holy Spirit Paul and the
Colossians were both united to Christ, Paul is present in spirit with them. Whenever a part of
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the body is acting, the whole body is envisaged as being present [WBC]. The Holy Spirit gave
strength to Paul’s spirit, or self, to unite and act with the church, even though he was far away
from them [Herm].
rejoicing anda seeing your good-orderb and the firmnessc of-your faith in Christ.
LEXICON—a. καί (LN 89.92) (BAGD I.1.e. p. 392): ‘and’ [LN, Lns; KJV], ‘because’ [SSA; NLT],
‘as’ [NIC; TEV]. The conjunction and participle καὶ βλέπων ‘and seeing’ are translated by
the infinitive: ‘to see’ [BAGD, Herm, NTC, WBC; NAB, NASB, NIV, NRSV, REB, TNT],
‘to find’ [NJB], ‘to know’ [CEV].
b. τάξις (LN 62.7) (BAGD 2. p. 803): ‘good order’ [BAGD, LN, Lns, NTC; NAB], ‘order’
[BAGD, Herm; KJV], ‘right order’ [LN], ‘orderliness’ [LN, NIC], ‘orderly life’ [WBC],
‘good discipline’ [NASB], ‘morale’ [NRSV], ‘unbroken ranks’ [REB]. This noun is also
translated by an adjective phrase: ‘how orderly’ [NIV], ‘how well-ordered’ [NJB], ‘how well-
disciplined’ [TNT]; and by a verb phrase: ‘to stand together’ [TEV], ‘to be united’ [SSA], ‘to
live as one should’ [CEV, NLT].
c. στερέωμα (LN 74.20) (BAGD 2. p. 767): ‘firmness’ [BAGD, LN, NIC, NTC; NAB, NRSV],
‘resolute firmness’ [TEV], ‘steadfastness’ [BAGD, LN; KJV], ‘stability’ [WBC; NASB],
‘firm stability’ [Herm], ‘firm condition’ [Lns], ‘firm position’ [LN], ‘solid front’ [REB]. This
noun is also translated by an adjective phrase: ‘how firm’ [NIV, NJB, TNT], ‘strong’ [NLT];
by an adverb: ‘(believe) firmly’ [SSA]; by a verb phrase: ‘to be strong’ [CEV]. It refers to a
state of firm, inner strength [LN].
QUESTION—What relationship is indicated by the use of the participle χαίρων ‘rejoicing’?
It indicates circumstance [Alf, EG, Lns, SSA]: I am with you in the spirit, and at the same
time I am rejoicing.
QUESTION—What is the implied object of χαίρων ‘rejoicing’?
1. The implied object is Paul’s seeing their good order and firmness of faith [EG, Herm, LN,
Lns, Lt, NIC, NTC, SSA, TNTC, WBC; all versions except KJV]: rejoicing to see your good
order and firmness of faith.
2. The implied object is Paul’s presence among them in spirit [Alf, Ea, My]: rejoicing that I am
with you in spirit.
3. The implied object is the many things God has done among them [ICC]: rejoicing over all
that God has done for you. Paul is rejoicing with the Colossians [EGT, ICC].
QUESTION—What relationship is indicated by καί ‘and’ which joins the participles χαίρων
‘rejoicing’ and βλέπων ‘seeing’?
1. It indicates reason [BAGD, EG, Herm, LN, Lns, Lt, NIC, NTC, SSA, WBC; all versions
except KJV]: I rejoice because I see. ‘Rejoicing and seeing’ is a hendiadys [EG] and means
‘rejoicing to see’ [BAGD, EG, Herm, NTC, WBC; CEV, NAB, NASB, NIV, NJB, NRSV,
REB, TNT].
2. It indicates conjoining [Alf, Ea, EGT, ICC, My, TNTC; KJV]: I am rejoicing and also
seeing.
2.1 Being with them in spirit was a source of joy and also enabled him to see their good order
[Ea, My].
2.2 He rejoiced with them and his joy led him to consider their good order [ICC].
QUESTION—What is meant by τάξιν ‘good order’?
Some think that it is a military metaphor here [Lt, Mou, Mrt, TH, TNTC], meaning orderly
array [Lt, TNTC], orderly formation [Mou, Mrt], orderly ranks [TH]. Others think that it is
not a military metaphor [Ea, Herm, ICC, Lns, My, NTC, SSA, WBC]. There had been no
division among the Colossian believers [Alf, My, NTC, SSA, WBC], and they were orderly
both in discipline and in behavior [Ea, NTC]. The church had not been thrown into disorder
[Lns]. They had not been drawn away by false teaching [Ea, EGT, My, WBC], were living
pure lives, and were orderly in their corporate lives and worship [Ea]. The Colossian church is
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in good order [Alf, Ea, Herm, ICC, Lns, My, NTC, SSA, TNTC, WBC]. The Colossians’
Christian lives are in good order [Ea, EG, NIC, NTC, WBC]. It refers to orderly conduct [Lg,
NTC, WBC].
QUESTION—In what sense was Paul able to see their good order?
Since he was physically absent from them, he perceived their good order [WBC], he
contemplated it [ICC], he was aware, or knew, of their good order [SSA]. He imagines
himself to be among them, surveying how they are doing [Ea]. He is keeping careful watch of
their preparations for spiritual battle [TNTC].
QUESTION—What relationship is indicated by καί ‘and’ which joins the nouns τάξιν ‘good
order’ and στερέωμα ‘firmness’?
1. It indicates conjoining [Ea, EG, Herm, Lg, Lns, Mrt, NIC, NTC, SSA, TNTC, WBC]: good
order and firmness.
2. It indicates means [Alf, My]: your good order produced by the firmness of your faith in
Christ.
QUESTION—What is meant by στερέωμα ‘firmness’?
It means firmness [Ea, Herm, Mrt, NIC, SSA, TH, WBC], what is made firm [Lns, My], firm
stand [Lns], firm structure [ICC], firm strength [Herm], solidity [EG, ICC, NIC, TH, TNTC],
solid part [Herm], solid hold [My], steadfastness [My, NTC, SSA, WBC], immovableness
[Ea, My, TH], stability [EG], solidarity [WBC], the concrete product which faith produces
[Alf], a fortification upon which they could fall back [Lg]. It is not a military metaphor here
[Herm, ICC, Lns, My, NTC, SSA, WBC]. It is a military metaphor here [Lt, Mou, Mrt, TH,
TNTC], meaning firm front [Mou], solid front, close ranks [Lt]. It describes a firm wall of
defense [TNTC].
QUESTION—How are the nouns related in the genitive construction τὸ στερέωμα τῆς …
πίστεως ὑμῶν ‘the firmness of your faith’?
Firmness modifies faith [Ea, EG, NIC, NTC, SSA; NIV, NJB, NLT, TNT], but is more
emphatic than an adjective in the normal position [EG]: how firm your faith is. Their faith is
firmly founded [Herm, WBC]. It exhibits a firm front [Mou; REB], is in a firm condition
[Lns], is protected by a solid foundation and structure [My]. They believe firmly. False
teaching had not unsettled them [SSA]. They remained constant and unshaken in their faith
[Ea]. They remained true to the teaching they had received [EGT]. Faith produces a basis
which is solid [Alf].
QUESTION—With what is πίστεως ὑμῶν ‘of your faith’ connected?
1. It is connected with firmness [Alf, Ea, EG, Herm, ICC, Lg, Lns, Mou, My, NIC, NTC, SSA,
TNTC, WBC; all versions except TEV].
2. It is connected with good order and firmness [Lt].
1. It indicates the object of the faith [Ea, EG, Herm, Lns, Lt, SSA, TH, WBC]: believing
Christ. As long as they keep Christ as the object of their faith, they will not be led away by
false teaching or give in to temptation [Herm, WBC].
2. It indicates the kind of faith [NIC]: Christian faith.
DISCOURSE UNIT: 2:6–23 [NLT]. The topic is freedom from rules and the new life that
comes from being in Christ.
DISCOURSE UNIT: 2:6–19 [GNT; CEV]. The topic is Christ bringing real life [CEV], the
fullness of life that comes from being in Christ [GNT].
DISCOURSE UNIT: 2:6–15 [Herm, Mrt, TH, WBC]. The topic is the antidote for erroneous
doctrine [Mrt, WBC] which is Christ in all his fullness [WBC]. The topic is Jesus Christ the
Lord [Herm], the new life in Christ [TH].
DISCOURSE UNIT: 2:6–7 [NIC, SSA, TNTC]. The topic is the command to live as those
should who are united to Jesus Christ, the Lord [SSA], the command to continue in Christ
[TNTC], maintaining the tradition of Christ [NIC].
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2:6 Asa thereforeb you-receivedc Christ Jesus the Lordd,
LEXICON—a. ὡς (LN 64.12; 89.37): ‘as’ [Herm, LN (64.12), Lns, NIC, NTC; KJV, NASB, NJB,
NRSV], ‘just as’ [WBC; NIV, NLT], ‘like’ [LN (64.12)], ‘since’ [REB, TEV], ‘on the
grounds that, because’ [LN (89.37)]. This conjunction is also translated by a prepositional
phrase: ‘in the spirit in which’ [NAB], ‘in a way that is consistent with’ [SSA]. The thought is
completed by ‘so’ at the beginning of the following clause [Herm, NTC; KJV, NASB, TNT],
or ‘now’ [CEV].
b. οὖν (LN 89.50): ‘therefore’ [LN, NTC; KJV, NAB, NASB, NRSV, REB], ‘so then’ [LN,
NIC, WBC; NIV, NJB], ‘then’ [Herm, LN], ‘accordingly’ [LN, Lns], ‘so, consequently’ [LN],
‘and now’ [NLT], not explicit [SSA; CEV, TEV, TNT].
c. aorist act. indic. of παραλαμβάνω (LN 27:13; 34.53) (BAGD 2.b.γ. p. 619): ‘to receive’
[BAGD, LN (34.53), NIC, SSA, WBC; KJV, NAB, NASB, NIV, NJB, NRSV, TNT], ‘to
actually receive’ [Lns], ‘to accept’ [BAGD, Herm, LN (34.53), NTC; CEV, NLT, REB,
TEV], ‘to learn from someone, to learn about a tradition’ [LN (27.13)]. The aorist tense is
translated by the perfect [Herm; KJV, NASB, NRSV, REB, TEV]. This verb means to receive
[Ea, EG, EGT, Herm, Lg, Mou, Mrt, My, NIC, NTC, SSA, TH] something which has been
transmitted as tradition [BAGD, EG, Herm, Mou, Mrt, NIC, NTC, SSA, WBC], to be taught
about [Ea, EGT, ICC, Lg, Lt, My, SSA], to accept [EG, SSA, TH, WBC] as transmitted
[NTC], to actively accept [EG], to believe [SSA]. It does not mean to receive into the heart
[EGT].
d. κύριος (LN 12.9) (BAGD 2.c.γ. p. 460): ‘Lord’ [BAGD, Herm, LN, Lns, NIC, NTC, SSA,
WBC; all versions], ‘Ruler, One who commands’ [LN]. It indicates that Jesus is more than
human [BAGD] and refers to his divine authority [LN].
QUESTION—What relationship is indicated by οὖν ‘therefore’?
1. It indicates exhortation [Alf, EG, Lg, SSA]: since all of this is true, as you have received
Christ Jesus the Lord, live in him. The grounds for the exhortation is 1:13–2:5 [SSA]. The
grounds is Paul’s struggle and joy regarding them [Alf].
2. It marks the transition to a new section [Herm, WBC].
QUESTION—What relationship is indicated by ὡς ‘as’?
1. It indicates comparison [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA,
TNTC; NAB, NIV, NLT]: as you received Christ Jesus the Lord, so live in him. The way they
live needs to be in harmony with the message they have received [Lt, My, NIC, SSA] through
which they received Christ [My]. It needs to be in harmony with their acceptance of Christ
[NTC]. As they have received Christ, so they need to continue on with him and go on further
in their relationship with him [Lns]. Their conduct needs to be appropriate for those who have
received Christ as Lord [TNTC]. Their conduct must be consistent with the message they
received about Christ [SSA].
2. It indicates grounds [Herm, TH, WBC; CEV, REB, TEV]: since you received Christ Jesus
the Lord, live in him. The Colossians have accepted the teaching which proclaims Christ
Jesus as Lord, so they need to be obedient to him [Herm].
QUESTION—From whom did the Colossians receive this?
They received it from Epaphras [Alf, ICC, Lns, Lt, My, NTC] and other teachers [Alf].
Epaphras received it from Paul, and Paul received it from God [NTC]. It was the gospel as
Paul taught it [Mrt]. Its source was the Lord [Herm, WBC].
QUESTION—How are the three nouns τὸν Χριστόν ‘Christ’, Ἰησοῦν ‘Jesus’ and τὸν κύριον
‘the Lord’ related?
1. ‘Christ’ is used as a proper name.
1.1 They received Christ Jesus as the Lord [BAGD, Ea, EGT, Mrt, My, SSA, TH, WBC; CEV,
NIV, NLT, REB, TEV, TNT].
1.2 They received Christ Jesus, the Lord [Herm, Lns, NIC, NTC; KJV, NAB, NASB, NRSV].
2. ‘Christ’ is used as a title.
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2.1 They received Jesus as the Christ and the Lord [Mou; NJB].
2.2 They received Jesus, who is the Christ and the Lord [Alf]
2.3 They received the Christ, even Jesus the Lord [EG, ICC, Lt, TNTC].
QUESTION—What is meant by παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν κύριον ‘you received
Christ Jesus the Lord’?
It means that they received the message about Christ Jesus the Lord [BAGD, Herm, Mou, My,
SSA, TNTC], they were taught that message [ICC, Lg], and through it they received Christ
[My]. They received Christ, who was the essence of the tradition [EG, Mou, NIC, NTC,
WBC]. They received Christ Jesus as the Lord, acknowledging his lordship [Ea, Mrt, TH,
TNTC]. They made a personal commitment to him [Mrt, WBC]. They received Christ as their
Lord and Savior, along with the greatness and completeness of his work [Lns]. They
embraced Christ with a living faith [NTC]. By faith they received Christ and his doctrine into
them [Alf]. They believed in Christ and became members of his body [TNTC].
ina him live,b
LEXICON—a. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NJB, NRSV], ‘in union with’ [LN; REB, TEV, TNT], ‘united to’ [SSA],
‘joined closely to’ [LN], ‘in obedience to’ [NLT], not explicit [CEV]. It means united to [Ea,
NTC, SSA, TH; REB, TEV, TNT], incorporated into [Mou, WBC], in connection with [Lns],
obedient to [Herm; NLT].
b. pres. act. impera. of περιπατέω (LN 41.11) (BAGD 2.a.δ. p. 649): ‘to live’ [BAGD, LN;
REB, TEV], ‘to live one’s life’ [NJB], ‘to walk’ [BAGD; KJV, NASB], ‘to behave’ [LN], ‘to
continue to live’ [NTC, WBC; NAB, NIV, NLT], ‘to continue to live one’s life’ [NRSV,
TNT], ‘to continue to walk’ [Lns], ‘to conduct oneself’ [BAGD, Herm, SSA], ‘to pursue
one’s way of life’ [NIC], ‘to keep on following’ [CEV]. It means to live [Ea, EG, EGT, Lg,
Mrt, NTC, SSA, WBC], conduct oneself [Ea, EG, NTC, TH, TNTC, WBC], conduct one’s
life [Herm, Mou, Mrt, My, WBC], the present tense giving the sense of continuing to do this
[EG, Lns, Lt, NTC, SSA, TNTC, WBC]. The present tense also implies that they were already
doing it [Lt, SSA]. ‘Walk’ is used as a metaphor [Mou, SSA, WBC]. It includes both internal
and external behavior [Lg, My] and manner of life [Lg]. See this word at 1:10 and 3:7.
QUESTION—What does it mean to live in Christ?
It means to lead a life worthy of him, as mentioned in Paul’s prayer in 1:10 [Herm, WBC]. It
means to continue to live under the lordship of Christ [Mrt, WBC], to be obedient to him
[Herm], and to learn more and more about what it means to be under his lordship [WBC]. It
means to continue to hold fast to Christ, to continue believing in him, to continue obeying him
[Lns], to live like those should who are united to him [SSA]. It means to live a life of faith
and practice [Alf]. It means the outward manifestation of having received Christ as Lord, with
his presence inspiring and molding every part of one’s life [Ea].
2:7 having-been-rooteda and being-built-upb inc him
LEXICON—a. perf. pass. participle of ῥιζόω (LN 74.18) (BAGD p. 736): ‘to be rooted’ [Herm, LN,
NIC, NTC, WBC; KJV, NAB, NIV, NJB, NRSV, REB, TNT], ‘to be firmly rooted’ [BAGD;
NASB], ‘to continue to be rooted’ [Lns], ‘to be firmly fixed’ [BAGD], ‘to be strengthened’
[LN]. This passive participle is translated by an active verb imperative: ‘keep your roots deep’
[TEV], ‘plant your roots’ [CEV], ‘let your roots grow down’ [NLT], ‘continue believing and
practicing’ [SSA]. The focus is on the source of the strength [LN].
b. pres. pass participle of ἐποικοδομέω (LN 74.15) (BAGD 2. p. 305): ‘to be built up’ [Herm,
LN, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NJB, NRSV], ‘to continue to be built up’

impera. imperative
perf. perfect
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[Lns], ‘to be built’ [BAGD; REB], ‘to be strengthened, to be made more able’ [LN]. This
passive participle is translated by an active imperative: ‘build yourselves up’ [TNT], ‘build
your lives’ [TEV], ‘let (him) be the foundation for your life’ [CEV], ‘draw up nourishment’
[NLT], ‘continue to do this more and more’ [SSA]. The focus is on the process involved
[LN].
c. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB,
NASB, NIV, NRSV, REB, TNT], ‘in union with, joined closely to’ [LN]. This clause is
translated ‘be rooted in him and built up on him’ [NJB], ‘keep your roots deep in him, build
your lives on him’ [TEV], ‘plant your roots in Christ and let him be the foundation for your
life’ [CEV], ‘let your roots grow down into him and draw up nourishment from him so you
will grow in faith’ [NLT], ‘continue believing and practicing what you were first taught about
him and continue to do this more and more’ [SSA]. It means ‘in union with’ [Mou, TH],
dependent on [TH].
QUESTION—What relationship is indicated by the use of the participles ἐρριζωμένοι ‘having
been rooted’ and ἐποικοδομούμενοι ‘being built up’ and also the following participles
βεβαιούμενοι ‘being established’ and περισσεύοντες ‘overflowing’?
1. They indicate amplification of the preceding clause [EG, Herm, Lg, NIC, NTC, WBC]: live
in him, that is, having been rooted, etc. All four participles describe a part of what living in
Christ involves [Herm, WBC]. They describe the characteristics of one who lives in Christ
[EG].
2. They indicate specifics of the preceding clause [Lns, My, SSA]: live in him, specifically,
continue to be rooted, etc. The four commands are specifics of the general command to live in
him. These events are already true of the Colossians and Paul is commanding them to
continue in them [SSA].
3. They indicate means [TH, TNTC]: live in him by means of having been rooted, etc. They
can live in Christ only as all four means are used [TNTC].
QUESTION—Who is the implied actor of the two passive participles in this clause?
1. The actors are the Colossians [NIC, TH; TEV, TNT]. They are to send their roots down into
the truth so that their faith will not be overturned [NIC].
2. The actor is God [EG, Lns, WBC]. God has rooted them and built them up and thus established
them in the faith; they are to live in accordance with this beginning [WBC].
QUESTION—What is meant by ἐρριζωμένοι ‘having been rooted’?
It is used as a metaphor [Alf, Ea, EGT, Lg, Lt, Mou, Mrt, My, NIC, NTC, TH] of horticulture
[Mrt, My, NIC, TH, WBC], of a tree sending down its roots deep into the soil [Mrt]. There are
times when this word is used of buildings, which makes the transition easier to the metaphor
‘being built up’ [Lt]. It means to be rooted [Alf, Ea, Mou, Mrt, NIC, TH], to be firmly rooted
[EG, Herm, Lt, TNTC, WBC], to be firmly implanted [NTC], to be established [EG], to be
grounded [Alf], to be steadfast and have endurance [My], to be stable [Ea]. It is a dead
metaphor and means that they are to continue believing and practicing what they were first
taught about Jesus [SSA].
QUESTION—What is the significance of the perfect tense of ἐρριζωμένοι ‘having been
rooted’?
It signifies a previous rooting [Alf, Ea, EG, EGT, Lg, Lns, Mou, NTC, SSA, WBC] and also
the present state of being rooted [EG, EGT, ICC, Lg, Lns, My, NTC, SSA, WBC]. The
Colossians were rooted in Christ when they received him [Alf, Lns, SSA], they are presently
rooted in him [Lns, SSA], and they are to continue to be rooted in him [My, SSA, TH], they
will continue to be rooted in him, being more and more deeply rooted [Lns]. The firm rooting
was done once for all [Lt, Mrt, TNTC], not to be up-rooted [Mrt].
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1. It indicates conjoining [EG, Lg, Lns, My, NIC, SSA, TH, WBC]: having been rooted and
being built up. Both participles taken together refer to the solid foundation on which
believers’ lives are to be built [WBC].
2. It indicates a sequential relationship [Alf, Ea, TNTC; NASB]: having been rooted, and now
being built up.
3. It indicates result [Herm, Mou]: having been rooted, and as a result being built up. These two
participles taken together refer to a solid foundation on which we can build our lives [Herm].
4. It indicates circumstance [NTC]: while having been rooted, be built up.
QUESTION—What is meant by ἐποικοδομούμενοι ‘being built up’?
It is used as a metaphor [Alf, Ea, EGT, Lg, Lt, Mou, Mrt, My, NIC, NTC, TH]. It means to be
built up [Alf, Ea, EG, Lt, Mou, Mrt, My, NIC], to be built on [EG, NIC, TH], to be solidly
built [TH], being brought ever higher, as a building rises higher with every layer which is
added [Lt, NTC]. It refers to a building rising ever higher on the foundation [My], to being
built on the foundation [NIC]. It refers to growth [Ea, Mrt, My, TNTC] in their life as a
community of believers [My]. It is a dead metaphor and means to develop or mature [SSA].
QUESTION—What is the significance of the present tense of ἐποικοδομούμενοι ‘being built
up’?
It signifies the continuing process of being built up [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns,
Lt, Mou, Mrt, My, NTC, SSA, TNTC] more and more [ICC, Lg, Mou, SSA, TH], higher and
higher [Lns, Lt, NTC], and the finishing of the building [My].
In relation to having been rooted, it refers to Jesus as the soil in which the Colossians were
rooted [Alf, Lg, My, TH]. In relation to being built up, it refers to Jesus as the foundation
[Alf, Ea, My, TH], the unshakable foundation [Ea], the corner stone [Lg], as the one who
binds together [ICC, Lt]. In relation to both participles, Christ is the condition for being
rooted (endurance) and for being built up (growth) [My]. The Colossians needed to be deeply
rooted in the truth of Jesus which had been revealed by God, and that truth was also the
foundation on which they were built [NIC]. They needed to continue believing and practicing
what they had been taught about Jesus [SSA].
QUESTION—To what does ἐν αὐτῷ ‘in him’ relate?
It relates to the two participles ‘having been rooted’ and ‘being built up’ [Alf, BAGD, Ea, EG,
EGT, Herm, Lg, Lns, Lt, My, NIC, NTC, SSA, TH, TNTC, WBC; CEV, NAB, NJB, NLT,
REB, TEV, TNT]: having been rooted in him and being built up in him.
and being-establisheda in-the faith
LEXICON—a. pres. pass. participle of βεβαιόω (LN 74.17) (BAGD 2. p. 138): ‘to be established’
[BAGD, Herm, NIC, NTC, WBC; KJV, NASB, NRSV], ‘to be strengthened’ [BAGD; NIV],
‘to be strengthened in one’s heart’ [LN], ‘to be held firm’ [NJB], ‘to be confirmed’ [BAGD],
‘to continue to be confirmed’ [Lns], ‘to continue to be convinced’ [SSA]. This passive
participle is translated by an active participial phrase: ‘to grow strong’ [REB, TNT], ‘to
become stronger’ [LN;TEV], ‘to grow ever stronger’ [NAB], ‘to receive more inner strength’
[LN] ‘to be strong’ [CEV]; by conjoined adjectives: ‘strong and vigorous’ [NLT]. The word
implies greater firmness of character or attitude [LN]. It means to be established [EG, ICC,
Mrt, My, SSA], to be established more and more firmly [NTC], to be strengthened [EG, Lt,
Mou, TH], to grow stronger [Lt, TNTC], to be confirmed [EG, Mrt, SSA, TNTC], to be
fortified [Lg], to be consolidated [WBC], to be settled [TNTC], to be convinced [SSA], to
continue firm and true [ICC], to be stable [Herm, NIC], to be unshakable [Herm], to be
immovable [TH, WBC], to be grounded [WBC], to be firm, constant, solid [TH], to be
guaranteed and made legally irrevocable, thus to receive divine confirmation [Lns].
QUESTION—What is the significance of the present tense of βεβαιούμενοι ‘being
established’?
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It indicates progression [Lg, Lns, Lt, Mou, NTC, TH], a continuing process [EGT, Herm, Lns,
Lt, NTC].
QUESTION—What is meant by τῇ πίστει ‘the faith’?
1. It is what is believed [EG, Herm, ICC, Lns, SSA, TNTC, WBC; NJB, NLT], the body of
Christian teaching [SSA], doctrine [Lns].
2. It is the act of believing [Ea, Mrt, My, NIC, NTC, TH; CEV, NAB, TNT] in Christ [NIC],
believing the truth [Ea]. It refers to a living relationship with Jesus as Lord [TH].
QUESTION—What does it mean to be established in the faith?
1. It means to be established by means of the faith [Herm, Lg, Lt, Mrt, My, NIC, WBC; NJB].
Faith can be considered as the cement of the building [Lt].
2. It means to be convinced regarding the faith [SSA], to become stronger in understanding of
the faith [TNTC], to have a firm foundation in the faith [Herm], to continue firm and true to
what they had been taught [ICC], to believe more and more firmly, to put more and more
confidence in Christ, to become immovable in one’s faith [TH]. It means to receive divine
confirmation regarding the faith [Lns].
asa you-were-taught,
LEXICON—a. καθώς (LN 64.14): ‘as’ [Herm, NIC, WBC; KJV, NAB, NIV, REB, TEV, TNT],
‘just as’ [LN, NTC, SSA; CEV, NASB, NRSV], ‘even as’ [Lns], not explicit [NJB, NLT].
1. It indicates comparison [EG, Herm, Lns, NTC, SSA; NASB, NRSV].
1.1 The comparison is with the faith [Herm, Lns, NTC, SSA]: being established in the faith as
you were taught it.
1.2 The comparison is with the three preceding clauses [EG]: having been rooted and being built
up in him and being established in the faith, all of which is as you were taught.
2. It indicates equivalence [ICC, TH].
2.1 The equivalence is with the faith [ICC]: the faith, which is what you were taught.
2.2 The equivalence is with the three preceding clauses [TH]: having been rooted and being built
up in him and being established in the faith, all of which is what you were taught.
3. It indicates amplification [EGT]: the faith, that is, what you were taught.
4. It indicates circumstance [Lt]: being established in the faith, while remaining true to what
you were taught.
QUESTION—Who is the implied actor of ἐδιδάχθητε ‘you were taught’?
The implied actor is Epaphras [EG, EGT, ICC, Lg, Lns, Lt, My, NTC, SSA, TH, WBC] and
others [EG].
QUESTION—What is the implied object of ἐδιδάχθητε ‘you were taught’?
1. The implied object is the faith [EGT, Herm, ICC, Lg, Lns, NTC, SSA, TNTC, WBC; NJB,
NLT], what they were taught by Epaphras [ICC, Lt, WBC]. The Colossians were taught
doctrine, what they were to believe [Lns].
2. The implied object is having been rooted and being built up in him and being established in
the faith [EG, TH]. They were taught to do these three things [TH].
3. The implied object is being established in the faith. They had been taught how to be
established in the faith [My].
overflowinga withb thanksgiving.c
TEXT—Some manuscripts include ἐν αὐτῇ ‘in it’ after περισσεύοντες ‘overflowing’. It is
omitted by GNT with a B rating, indicating that the text is almost certain. It is included by Ea,
Lg, Lt, My, and KJV.
LEXICON—a. pres. act. participle of περισσεύω (LN 59.52) (BAGD 1.b.β. p. 651): ‘to overflow’
[NTC, WBC; NAB, NASB, NIV, NJB, TNT], ‘to abound’ [Herm, LN, Lns, NIC; KJV,
NRSV], ‘to be in abundance, to be a lot of’ [LN], ‘to excel’ [BAGD], not explicit [CEV]. This
participle is translated by a verb phrase: ‘let your hearts overflow’ [REB], ‘let your lives
overflow’ [NLT], ‘continue (thanking) very much’ [SSA]. This active participle is translated
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by a passive: ‘to be filled’ [TEV]. The word means to abound [Ea, EG, Lt, My, NTC, SSA],
to overflow [Ea, EG, Lns, NIC, NTC], to be rich in, to have fullness of [My]. It means
abundantly, very much [SSA, TH] and is the opposite of being stinted or scanty, like a river
overflowing its banks [Ea]. It means being filled so full that there is a constant overflow
[TNTC]. It means to extend and enlarge the amount [Lg].
b. ἐν with dative object (LN 89.5; 89.80): ‘with’ [LN (89.80), NTC, WBC; all versions except
CEV, NRSV], ‘in’ [Herm, LN (89.5), Lns, NIC; NRSV], ‘with regard to’ [LN (89.5)], not
explicit [SSA; CEV].
c. εὐχαριστία (LN 33.349) (BAGD 2. p. 328): ‘thanksgiving’ [BAGD, Herm, LN, Lns, NIC,
NTC, WBC; KJV, NJB, NLT, NRSV, TEV], ‘thankfulness’ [LN; NIV, REB, TNT],
‘gratitude’ [NAB, NASB], ‘the rendering of thanks’ [BAGD]. This noun is also translated by
a predicate adjective: ‘to be grateful’ [CEV]. It means gratitude [EG, EGT, Lns, Mrt, NIC,
NTC, TH, TNTC], the expression of gratitude [Herm, Lt, TH], thanking God [Lns, My, NTC,
SSA], grateful acknowledgment [Mrt]. It means adoration of God [NTC, TNTC], praising the
Lord with singing [Herm], giving thanks as the church is gathered together [WBC]. It can be
manifested either in words or in deeds [Lt].
QUESTION—What is the significance of the present tense of περισσεύοντες ‘overflowing’?
It indicates a continuing to overflow [Herm, Lns, NTC, SSA] and a progression in the
overflowing [Lns].
1. It indicates what overflows [EG, Lns, NTC, SSA, TH, TNTC]: thanksgiving overflowing
from you.
2. It indicates circumstance [My]: overflowing in faith while giving thanks.
QUESTION—What is the implied object of εὐχαριστία ‘thanksgiving’?
The implied object is the blessings given to the Colossians by God [NTC], the great things he
had done for them [WBC; NLT], his goodness and protection [Mrt], the fact that the gospel
had been brought to them and that God had worked in their hearts to bring them to faith [Ea],
the teaching they received, their continual and progressive Christian walk, and especially their
being established in the faith [Lns], the blessing of having fullness of faith [My], the things
Paul has already mentioned in this letter and the things he will mention [TNTC].
QUESTION—To whom is it implied that the thanksgiving is given?
It is implied that the thanksgiving is given to God [Lns, Lt, My, NIC, NTC, SSA, TNTC,
WBC], to the Lord [Herm].
QUESTION—What does it mean to overflow with thanksgiving?
1. It means to thank God very much [SSA], to be very thankful or to express the thankfulness
very much [TH], to be filled so full of thankfulness that it continually spills over [TNTC].
2. If the reading περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστία ‘overflowing in it with thanksgiving’ is
accepted, it means that the Colossians were to abound in faith, while at the same time giving
thanks to God [Lt, My]. They were not to be cautious or timid in their believing, but were to
abound in faith [Ea]. It refers to the measure of their faith being extended and enlarged [Lg].
DISCOURSE UNIT: 2:8–3:4 [NIC]. The topic is erroneous teaching and the antidote for it.
DISCOURSE UNIT: 2:8–23 [SSA, TNTC]. The topic is warning against being led away
[SSA, TNTC] from completeness in Christ by following a false teaching [SSA].
DISCOURSE UNIT: 2:8–15 [ICC, Lns, NIC, SSA, TNTC]. The topic is warning against
being led away from completeness in Christ by following a false teaching [ICC, SSA],
warning against any teaching which takes away from what Christ has done for our complete
salvation [Lns], the uniqueness of Christ as the only and complete answer to human need
[NIC], the believers’ completeness in Christ [TNTC].
2:8 See-to-ita that there-will not be anyone takingb you captiveb throughc philosophyd
and emptye deceitf
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LEXICON—a. pres. act. impera. of βλέπω (LN 27.58) (BAGD 6. p. 143): ‘to see to it’ [BAGD, NIC,
WBC; NAB, NASB, NIV, NRSV, TEV], ‘to beware’ [BAGD, LN, Lns; KJV], ‘to be on
one’s guard’ [Herm, NTC; REB], ‘to take care’ [BAGD; TNT], ‘to make sure’ [SSA; NJB],
‘to watch’ [BAGD], ‘to watch out, to pay attention’ [LN]. Joined with μή ‘not’, it is translated
‘don’t let’ [CEV, NLT]. The verb means being ready to learn about future dangers, implying
that one will be prepared to respond appropriately [LN]. It means to be on one’s guard [Lt,
Mrt, My, SSA, WBC], to see to it [EG, Lns, TNTC], to beware [TH, WBC], to take care, to
maintain a constant watch [EG], to watch carefully, to weigh matters soberly, to pay attention
[Herm], to be careful, to be watchful, to make sure [SSA]. In this verse it means to be sure not
to let it happen [TH].
b. pres. act. participle of συλαγωγέω (LN 37.10) (BAGD p. 776): ‘to take captive’ [WBC;
NASB, NIV, NRSV], ‘to make a captive of’ [LN], ‘to captivate’ [NJB], ‘to enslave’ [TEV],
‘to gain control over’ [LN], ‘to make someone become one’s disciple’ [SSA], ‘to control
completely’ [LN], ‘to carry away’ [NIC; TNT], ‘to carry off as a captive, to carry off as
booty’ [BAGD], ‘to carry off as spoil’ [NTC], ‘to spoil’ [KJV], ‘to make booty of’ [Lns], ‘to
snare’ [Herm], ‘to deceive’ [NAB], ‘to fool’ [CEV], ‘to lead astray’ [NLT], ‘to capture one’s
mind’ [REB]. In this verse it refers to carrying someone away from the truth into the slavery
of error [BAGD]. This participle is translated in the indicative mood [Herm, Lns, NTC, WBC;
all versions except KJV, REB], by the subjunctive [KJV], and by the imperative [REB].
c. διά with genitive object (LN 89.76): ‘through’ [LN, NIC; KJV, NAB, NASB, NIV, NRSV],
‘by’ [Herm, LN], ‘by means of’ [LN, Lns, NTC, SSA, WBC; TEV], ‘by using’ [CEV], ‘with’
[NJB, NLT, REB, TNT].
d. φιλοσοφία (LN 32.38) (BAGD p. 861): ‘philosophy’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NJB, NLT, NRSV], ‘religious philosophy’ [SSA], ‘human
wisdom’ [LN; TEV], ‘human understanding’ [LN], ‘idea’ [TNT], ‘speculation’ [REB],
‘argument’ [CEV]. In this verse it refers to false teaching [BAGD]. Its literal meaning is love
of wisdom [Mrt, TNTC]. It is a scheme of reasoning on which religious beliefs are based
[Lns]. In Paul’s time any elaborate system of thought was called a philosophy [NTC], but it
was mainly associated with debate and profitless theorizing [Lt]. It was theorizing about God,
the world, and the meaning of life [NIC]. It was a system of thought directed towards
religious ends [SSA], a system of thought and doctrine [Lg]. Here, Paul is referring to a blend
of Judaism and paganism [Alf, Ea, My, NIC], to Judaism [Lns, TNTC]. It was the content of
the persuasive argument of 2:4 [Ea, Lg]. The false teachers called their teaching a philosophy
to make it seem worthy to be believed [Ea, Herm, Lt, WBC].
e. κενός (LN 89.53) (BAGD 2.a.α. p. 427): ‘empty’ [BAGD, Herm, Lns, NIC, NTC; NAB,
NASB, NJB, NLT, NRSV], ‘hollow’ [WBC; NIV, REB], ‘vain’ [KJV], ‘worthless’ [TEV],
‘valueless’ [SSA], ‘senseless’ [CEV], ‘shallow’ [TNT], ‘without result, without effect’ [LN],
‘without content, without any basis, without truth, without power’ [BAGD]. It means empty
[EG, EGT, My, NIC, SSA], vain [Ea, EG, ICC], without content [Herm, My, WBC], hollow
[EG, Lt], meaningless [EG], worthless [TH], futile [NTC], without reality [Ea]. It did not
provide the answers it claimed to provide [SSA]. It was mere speculation, without supporting
facts [Lns].
f. ἀπάτη (LN 31.12) (BAGD 1. p. 82): ‘deceit’ [BAGD, Herm, Lns, NTC; KJV, NRSV, TEV],
‘deception’ [BAGD, LN; NASB], ‘lure’ [NJB], ‘illusion’ [NIC], ‘deceitfulness’ [BAGD],
‘high-sounding nonsense’ [NLT]. This noun is also translated by an adjective: ‘deceptive’
[WBC; NIV], ‘delusive’ [REB], ‘seductive’ [NAB], ‘false’ [SSA; TNT]; by a verb: ‘to sound
wise’ [CEV]. It means deceit [Ea, EG, ICC, My, NTC, SSA, TH], delusion [Ea], sham [EGT,
WBC], illusion [NIC]. It means to be deceptive [EG, EGT, Lt, NTC, TH], misleading [Lt,
WBC], seductive [WBC]. The philosophy is deceptive, because it makes great promises
which it cannot fulfill, to those who follow it [NTC].
QUESTION—How is this clause related to the previous?
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1. It begins a new section, a warning [ICC, Lns, SSA, TNTC, WBC], after the preamble to it in
2:1–5 [Lns, WBC]. Paul begins again to attack the teachers of false doctrine [EGT].
2. It begins a negative restatement of the positive statement in 2:6–7. The restatement continues
through 2:10 [NTC].
QUESTION—What is the significance of the future tense and indicative mood of ἔσται ‘there
will be’?
It expresses fear that the Colossians might be led away [Alf, My]. It indicates that the danger
is real [ICC, Lt], is very serious [EGT]. It makes the danger very imminent and the warning
very urgent [EG]. In a pointed and emphatic way it expresses Paul’s fear that it might happen
[Ea]. Paul is afraid that it is certain that the danger is going to come [Lg]. It indicates the
danger about which Paul is warning the Colossians [Herm].
QUESTION—Did Paul have any certain person in mind when he used the word τις ‘anyone’?
The use of ‘anyone’ generalizes the warning and applies to anyone who would attempt to lead
them astray [Lns]. However, the forefronted ‘you’ is emphatic [EGT, ICC, Lg, SSA] and
indicates that it was the Colossian church that was specifically threatened [EG, SSA], and so
this is not just a general warning [SSA]. Both Paul and the Colossians knew the person or
persons to whom he was referring [WBC]. Paul knew these people well and made a direct
reference to them, but he did not want to name them [Lt]. Paul probably had the person in
mind who was the most prominent or vocal in advancing the false teaching [EG]. It was
probably a particular person, but whom Paul did not want to name [Alf, ICC].
QUESTION—What is meant by συλαγωγῶν ‘taking captive’?
It means to carry off as booty [Ea, EG, Herm, Lns, Lt, NTC, WBC], to carry off as spoil [Ea,
EG, ICC, Lt, WBC], to take captive [Ea, EG, EGT, Herm], to kidnap [EG, Mou, NIC], to
seduce [Alf, EGT, My, TH] and thus bring under the power of another [My], to make a prey
of [Ea, Lt, NIC], to lead away as prey [EGT, My], to make spoil of [Lg, Lns], implying to
bring into bondage [ICC], to carry off into captivity [NIC], to carry off as plunder [NIC], to
carry off as a prize of war [Mrt], to ensnare [WBC], to entice into a trap [Mrt], to abduct
[Alf], to snatch away as prey [TNTC], to lead away into slavery, to make a slave of, to trap
and deprive of freedom [TH], to carry off bodily as a slave [Mou], to carry someone off body
and soul [Lt], to take away one’s freedom [NIC], to make one become a disciple of someone
[SSA]. Paul’s meaning here is carrying the Colossians away from truth into error [EG, Lns,
NTC, WBC] and resulting slavery [EG, NTC, WBC]. The word refers to leading astray by
one who has evil intent [Herm]. Paul does not want them to be snatched as a prey from Christ
and to be locked up in Judaism [TNTC], to be lost to the Lord [Lg]. It indicates the
seriousness of being captured by the false teaching, of it almost being fatal to their faith [Ea].
It indicates means [Alf, Ea, EG, Herm, Lg, Lns, NTC, SSA, TNTC, WBC; TEV]: taking you
captive by means of philosophy and empty deceit.
1. It indicates a description of philosophy [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt,
My, NIC, NTC, SSA, TH, TNTC, WBC; CEV, NAB, NIV, NJB, REB, TEV, TNT]: take you
captive by means of philosophy, which is empty and deceptive. It is mere speculation, without
supporting facts, and thus is deceptive [Lns]. This shows that Paul is referring to philosophy
which is falsely called philosophy, only seeming to be wisdom [EG], philosophy which is
abstract and worldly [NTC].
2. It indicates an addition to philosophy [KJV, NASB, NLT, NRSV]: take you captive by
means of philosophy and by means of empty deceitfulness.
according-toa the traditionb of-men, according-toc the rudimentsd of-the worlde and not
according-tof Christ;
LEXICON—a. κατά with accusative object (LN 89.4; 89.8): ‘according to’ [Herm, NIC, NTC;
NASB, NRSV], ‘in accordance with’ [LN (89.8), Lns], ‘after’ [KJV], ‘with regard to’ [LN
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(89.4)]. This preposition is translated by a dependent clause: ‘which depends on’ [WBC;
NIV], ‘which comes from’ [CEV, NLT, TEV], ‘that follows’ [NAB] and by a participle and
preposition: ‘based on’ [REB, TNT]. The phrase κατὰ τὴν παράδοσιν τῶν ἀνθρώπον
‘according to the tradition of men’ is translated ‘of the kind that human beings hand on’
[NJB], ‘because it teaches what mere human beings think’ [SSA].
b. παράδοσις (LN 33.239) (BAGD 2. p. 616): ‘tradition’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NRSV, REB, TNT], ‘teaching’ [LN; CEV, TEV], ‘thinking’
[NLT]. This noun is also translated by a verb: ‘to hand on’ [NJB]. The phrase τὴν παράδοσιν
τῶν ἀνθρώπων ‘the tradition of men’ is translated ‘what mere human beings think’ [SSA]. It
refers to that which is handed down [BAGD]. It means tradition, what is handed down [Ea,
EG, Herm, Lt, NTC, TNTC], but only to a select group [ICC, Lt]. It means wisdom which is
handed down from olden times [Herm], ideas, teachings, precepts, etc. passed on from one
person to another [SSA]. The false teachers referred to their philosophy as tradition, to
indicate that it was revealed, of dignity, and handed down from olden times [WBC].
c. κατά with accusative object (LN 89.4; 89.8): ‘according to’ [Herm, NIC, NTC; NASB,
NRSV], ‘in accordance with’ [LN (89.8), Lns], ‘from’ [NLT, TEV], ‘after’ [KJV], ‘with
regard to’ [LN (89.4)]. This preposition is translated by a participle and preposition: ‘based
on’ [NAB, NJB], ‘centered on’ [REB], ‘derived from’ [WBC]; by a dependent clause: ‘which
come from’ [CEV, TNT], ‘because it teaches’ [SSA]; by a conjunction: ‘and’ [NIV].
d. στοιχεῖον (LN 2.1; 12.43; 58.19) (BAGD 3.; 4. p. 769): ‘rudiment’ [NTC; KJV], ‘elemental
spirit’ [BAGD; NRSV, REB, TNT], ‘ruling spirit’ [TEV], ‘elemental force’ [NIC], ‘elemental
power’ [WBC], ‘one of the supernatural powers over this world’ [LN (12.43)], ‘power’ [CEV,
NAB], ‘evil power’ [NLT], ‘basic principle’ [LN (58.19); NIV], ‘principle’ [NJB],
‘elementary principle’ [NASB], ‘elementary regulation’ [SSA], ‘elementary concept’ [LN
(58.19)], ‘element’ [Herm, LN (2.1)], ‘elementary thing’ [Lns], ‘natural substance’ [LN
(2.1)], ‘one of the heavenly bodies’ [BAGD]. See this word at 2:20.
e. κόσμος (LN 1.1; 1.39; 9.23; 41.38) (BAGD 7. p. 447): ‘world’ [BAGD, LN (1.39; 41.38),
Lns, NIC, NTC, WBC; CEV, KJV, NASB, NIV, NJB, NLT, TNT], ‘universe’ [Herm, LN
(1.1); NRSV, REB, TEV], ‘cosmos’ [LN (1.1)], ‘earth’ [LN (1.39)], ‘world system, world’s
standards’ [LN (41.38)], ‘people of the world’ [LN (9.23)]. The genitive noun phrase τοῦ
κόσμου ‘of the world’ is translated ‘cosmic’ [NAB], ‘external’ [SSA]. It refers to that in the
world which is in opposition to God [BAGD], to people who are associated with the world
system and who are estranged from God [LN (9.23)]. It means material [Ea, EGT, Lt, Mou],
external [Lt, SSA], able to be experienced by the senses [Ea, Lt], physical [SSA], visible [Ea],
earthly [Alf]. It means people who are alienated from God [NTC], who are not Christians
[My]. It means universe [EG], cosmos [Lns], world [TNTC]. See this word at 2:20.
f. κατά with accusative object (LN 89.4; 89.8): ‘according to’ [Herm, NIC, NTC; NASB,
NRSV], ‘in accordance with’ [LN (89.8)], ‘on’ [NAB, NIV, NJB, REB], ‘from’ [WBC; CEV,
NLT, TEV, TNT], ‘after’ [KJV], ‘with regard to’ [LN (89.4)]. The negative with this
preposition οὐ κατά ‘not according to’ is translated ‘in non-accord with’ [Lns], ‘because it
teaches what is contrary to’ [SSA].
QUESTION—What relationship is indicated by the κατά ‘according to’ in its three occurrences
in this clause?
1. It indicates amplification.
1.1 It describes the source of the philosophy [Ea, EG, EGT, Herm, ICC, Lt, Mrt, TH, WBC;
CEV, NLT, TEV]: philosophy which comes from the tradition of men and the rudiments of
the world and not from Christ.
1.2 It describes the content of the philosophy [Alf, NTC, TNTC]: philosophy which is the
tradition of men and the rudiments of the world and is not according to Christ.
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2. It indicates congruence [Lns, NIC; NAB, NIV, NJB, REB]: philosophy which lines up with
the tradition of men and the rudiments of the world, not with Christ. It is based on such
traditions [NAB, NJB], depends on them [NIC], and is centered on them [REB].
3. It indicates reason [SSA]: the philosophy is empty because it is the tradition of men and the
rudiments of the world and is not according to Christ.
4. It indicates the means of taking the Colossians captive [My]: see to it that there not be
anyone taking you captive by teaching the tradition of men and the rudiments of the world,
not teaching about Christ.
QUESTION—How are the nouns related in the genitive construction παράδοσιν τῶν
ἀνθρώπων ‘tradition of men’?
‘Men’ modifies tradition and means human tradition [EG, EGT, My, NIC; NAB, NIV,
NRSV]. The tradition was invented by men [Herm, Lns, Mou, Mrt, NTC, WBC; TNT], taught
by men [My, TH]. It came from men, from a human source [Alf, Ea, ICC, Lg]. It is what mere
human beings think [SSA]. Because it came from people, it was characterized by the
weakness and imperfections of people [Ea]. True, vital religion had been changed into ideas
and rules which were purely human [TNTC].
QUESTION—What is meant by στοιχεῖα ‘rudiments’?
1. It means elemental spirits [EG, EGT, Mrt, TNTC, WBC; NAB, NRSV, REB, TEV, TNT],
principalities and powers [EG, EGT, Herm, WBC; CEV], forces [NIC], demons [Herm,
WBC] who want to control and rule people [EG, Herm, WBC], angelic powers [Herm],
national gods or deities [TNTC]. These spirits were thought to animate all material things—
the elements [EGT]. It was taught that salvation was secured through them and that they were
to be worshipped [Mrt]. It was taught that they were in control of the heavenly realm and of
people’s access to God [WBC].
2. It means elementary teachings [Alf, Ea, ICC, Lg, Lt, Mou, My, NIC, NTC, SSA] which had
to do with trusting in works to gain salvation [NTC, SSA]. They were ritualistic observances
[Alf, My] of both Judaism and heathenism [My]. They were teachings that pertained to their
pre-Christian experience [NIC]. In comparison with Christianity, these were only rudiments
[Alf, My]. They were puerile notions [NTC]. It refers to the Jewish system of worship [Ea], to
Judaism [NTC], to all non-Christian religions [Lg].
3. It means physical elements. The false teaching dealt with rules regarding material things
[Lns].
QUESTION—How are the nouns related in the genitive construction στοιχεῖα τοῦ κόσμου
‘elemental spirits of the world’? See this question at 2:20.
1. The rudiments belong to the world [Alf, EG, Lt]. They belong to the realm of the material,
sensuous and external [Lt]. They were the imperfect phase of knowledge, which was carnal
[Alf].
2. The rudiments, or elementary teachings, are concerned merely with what is external [Ea,
SSA], visible [Ea], physical [SSA], materialistic and only having to do with this world [Mou].
3. The rudiments, or elemental spirits, rule the world [NIC, TNTC], meaning the world order
[NIC], different areas of the world [TNTC].
4. The world modifies rudiments, or elementary teachings [NTC]: worldly rudiments. They are
worldly because they are proposed and promoted by worldly people [NTC].
5. The rudiments, or elementary teachings, of religion are those with which non-Christians
occupy themselves [My].
6. The rudiments, or elemental spirits, animate all material things, the things of the world
[EGT].
1. It indicates contrast [EGT, Herm, Lns, My, TH, WBC] and is added for emphasis [TH].
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1.1 The relationship is with the preceding phrase [EGT, Herm, WBC]: according to the
rudiments of the world, but not according to Christ. If it is according to the rudiments of the
world, it cannot be according to Christ [Herm].
1.2 The relationship is with the two preceding phrases [Lns, My, TH]: according to the tradition
of men and according to the rudiments of the world, but not according to Christ. Whatever
comes from the traditions of men and from the rudiments cannot be from Christ [TH].
2. It is a negative restatement of the two previous phrases which are stated positively [Alf, Lt].
DISCOURSE UNIT: 2:9–15 [EG, Lt; NAB, NJB]. The topic is Christ, the sovereign [NAB],
Christ, the head of all humanity and the angels [NJB], Christ, the antidote for false doctrine
[EG], the positive and negative statements of the truth [Lt].
2:9 fora in him dwellsb all the fullnessc of-the deityd bodily,e
LEXICON—a. ὅτι (LN 89.33): ‘for’ [Herm, LN, NTC, WBC; all versions except CEV, NAB, NJB],
‘because’ [LN, Lns, NIC], ‘since’ [LN, SSA], ‘in view of the fact that’ [LN], not explicit
[CEV, NAB, NJB].
b. pres. act. indic. of κατοικέω (LN 85.69) (BAGD 1.b. p. 424): ‘to dwell’ [BAGD, Herm, LN,
Lns, NTC, SSA, WBC; KJV, NASB, NRSV, REB, TNT], ‘to live’ [BAGD, LN; CEV, NIV,
NJB, NLT, TEV], ‘to reside’ [BAGD, LN, NIC; NAB].
c. πλήρωμα (LN 59.32) (BAGD 3.b. p. 672): ‘fullness’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV, TEV, TNT], ‘completeness’ [LN; TNT], ‘full measure’
[BAGD, LN], ‘totality’ [LN], ‘sum total’ [BAGD]. The noun phrase πᾶν τὸ πλήρωμα ‘all the
fullness’ is translated ‘the full content’ [TEV], ‘(lives) fully’ [CEV], ‘completely’ [SSA]. This
word means fullness, plenitude [EG, Lt, NIC, NTC, WBC], totality [Lt, Mou, Mrt, TH],
entirety [Lt, My].
d. θεότης (LN 12.13) (BAGD p. 358): ‘deity’ [BAGD, Herm, LN, Lns, NIC, WBC; NAB,
NASB, NIV, NRSV], ‘Godhead’ [NTC; KJV, REB], ‘divine nature’ [LN; TEV], ‘divinity’
[BAGD; NJB], ‘divine being’ [LN], ‘God’ [SSA; CEV, NLT, TNT]. It means God’s essence
[Alf, Ea, EG, ICC, Lg, LN, Lt, Mrt, My, NTC, WBC], his being [Alf, Ea, EG, EGT, Lns, My,
WBC], the Godhead [Lg, Lt, My, NIC, WBC], God himself [EG, Lns, Mrt, SSA, TNTC], the
divine nature [ICC, Mou, NIC, TH], the quality of being just like God [Ea, LN, TH], the
quality of being divine [Herm].
e. σωματικῶς (LN 8.2; 70.7) (BAGD p. 800): ‘bodily’ [BAGD, Herm, LN (8.2), NTC; KJV,
NRSV], ‘corporeally’ [BAGD], ‘really’ [LN (70.7)]. This adverb is translated by a
prepositional phrase: ‘in bodily form’ [LN (8.2), WBC; NAB, NASB, NIV, NJB], ‘in
physical form’ [LN (8.2)], ‘in bodily reality’ [NIC], ‘in bodily manner’ [Lns], ‘in his body’
[SSA; TNT], ‘in a human body’ [NLT], ‘in his humanity’ [TEV], ‘in Christ’ [CEV], ‘in
reality’ [BAGD, LN (70.7)], ‘in a real form’ [LN (70.7)]; by a participle: ‘embodied’ [REB].
The meaning of real here is in contrast with being symbolic [BAGD, LN (70.7)].
QUESTION—What relationship is indicated by ὅτι ‘for’?
1. It indicates the grounds for giving the warning in 2:8 [EGT, Herm, Lg, NTC, SSA, TH,
TNTC]: see to it that there not be anyone taking you captive through philosophy which is not
according to Christ, since in Christ dwells all the fullness of the deity bodily. The Colossians
should not be taken captive by the false doctrine which taught that the fullness of the deity
was distributed among the angels, because all the fullness of the deity dwells in Christ [EGT].
Since all the fullness of deity dwells in Christ, there is no reason to look elsewhere for
salvation or growth in holiness. Christ will supply all their needs [NTC].
2. It indicates the grounds for criticizing the false philosophy as being ‘not according to Christ’
(2:8) [Ea, EG, Lt, My, WBC]: this philosophy is not according to Christ, since in Christ
dwells all the fullness of the deity bodily. It is clear that the false teaching is not according to
Christ, because in Christ all the fullness of the deity dwells, and the false teaching says that
this fullness is distributed among other spiritual agencies [Lt]. It says why Christ is the
remedy against false teaching and is the standard for determining truth [EG], and why any
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teaching which is not according to Christ is wrong [Ea]. If it is true that in Christ all the
fullness of the deity dwells, it follows that any doctrine which teaches otherwise is not
according to Christ [My].
3. It indicates the grounds for all the statements about the false teaching in 2:8 [Lns]: it is true
that these people try to take you captive, that their philosophy is empty deceit and that their
teaching is according to the tradition of men and not according to Christ, since in Christ
dwells all the fullness of the deity bodily. The implicit information joining the conclusion and
the grounds is that the false teachers point the Colossians to an authority other than Christ
[Lns].
QUESTION—What is meant by ἐν αύτῷ ‘in him’?
It means in Christ’s person [EG, Mrt], in his entire human nature [Lns], in his bodily
personality [My], as one would make his/her home in a house, with importance being given to
the house because of who lives there [Lg]. It means a full sharing in the divine nature [NIC].
Christ has the divine nature, he is just like God [TH].
QUESTION—What is the significance of the fronted position of ἐν αὐτῷ ‘in him’?
It is emphatic [Alf, EG, EGT, Lns, My, SSA, WBC], meaning in Christ alone [Alf, EGT, Mrt,
My]. Along with the redundancy of ‘all’ with ‘fullness’, it probably suggests that this verse is
an argument against the false teaching, stating that it is in Christ alone that all the fullness of
the deity, with no part excepted, permanently dwells [EG].
QUESTION—What is the significance of the present tense of κατοικεῖ ‘dwells’?
It signifies a permanent or continuous state [Ea, EG, EGT, Lg, Lt, My, NTC], referring to
Christ’s eternal deity [EG, Lt, NTC] and, along with ‘bodily’, his permanent humanity [EG].
It signifies that all the fullness of the deity dwells in the exalted Christ [Alf, EGT, Lg, My], in
the resurrected and exalted Christ [SSA, WBC], in his present state [Lg, SSA]. It signifies that
the dwelling is a present reality [Herm, My]. The same fullness dwells in Christ’s glorified
body as dwelt in his earthly body [Ea]. It has the sense here of the perfect tense, signifying the
continuance in the present of something begun in the past [Mou].
QUESTION—What is meant by πᾶν τὸ πλήρωμα ‘all the fullness’?
It means the entire fullness, with no part excepted [Ea, EG, Lns, My, NTC, TH, WBC],
completely [EG, LN, NIC, SSA], all of the divine attributes [Lns, Lt, Mou] and powers [Lt]. It
is a redundant expression, emphasizing the fact that the fullness is found only in Christ [EG,
WBC]. The word ‘all’ emphasizes that it is vain to seek the fullness anywhere else than in
Christ, because all of it dwells in him [EGT]. It is concentrated in Jesus [Mrt].
QUESTION—How are the nouns related in the genitive construction τὸ πλήρωμα τῆς θεότητος
‘the fullness of the deity’?
It is the deity in its fullness [EG, WBC; NJB, REB, TNT]. The fullness is the divine attributes
[Mou]. It is all the attributes belonging to deity and that make up the deity [Lns]. The fullness
is filled up by the deity; it is the deity with all its attributes and rights [Ea]. The fullness is the
deity, meaning that Christ is God [Mrt]. The deity is the contents of the fullness [My]. It
means that God dwells completely in Christ [SSA], that Christ is God in the fullest sense of
the term [NTC].
QUESTION—What is meant by σωματικῶς ‘bodily’?
1. It means the fullness of deity dwelling in bodily form [Ea, EG, Lns, Lt, My, WBC],
becoming incarnate [Ea, EG, Lt, WBC], assuming a bodily form [WBC], being manifested in
a body [Lt], dwelling corporeally [Alf, ICC, Lns, Lt]. It refers to Christ’s glorified body [Alf,
Ea, ICC, My], his resurrected, glorified body [SSA], his human body [Ea, EG, Lt]. Before the
incarnation, the fullness of deity dwelt in Christ as the eternal Word, but now it dwells in him
bodily [Alf, EG, ICC, My], from the time of his incarnation, both before and after the
resurrection [EG]. Deity took on a human body and thus united itself with humankind [Lt]. He
is Immanuel, God with us; he became flesh and dwelt among us [Ea]. Deity dwells in the
entire human nature of Christ, and not only in his spirit [Lns].
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2. It refers to both bodily form and reality [LN, Mou, NIC, TH, TNTC]. The indwelling of
deity is a reality and was embodied at the incarnation [Mou]. Its presence in Christ was a
reality when he was a human being here on earth [TH]. Christ’s coming in bodily form was
the reality and fulfillment of the foreshadowings and promises in the Old Testament that God
would dwell with his people [TNTC].
3. It means that the indwelling is real [BAGD, Herm, Lg]. The indwelling of deity is real
[Herm], contrasted with the rudiments of the world (2:8) and with shadows (2:17) [Lg].
4. It means that the fullness of deity dwells in him completely and is not distributed among
other beings such as angels [EGT].
5. It means that the fullness of deity dwells in him in a concentrated form, fully realized, from
eternity and was visibly and tangibly demonstrated in creation and redemption [NTC].
6. It means in Christ as the head and in the church as his body [Mrt].
QUESTION—What is the significance of the position of σωματικῶς ‘bodily’ as last in the
clause?
Its final position in the clause makes it emphatic and contrastive [EGT, Lg, My], makes the
manner of the indwelling emphatic [Lns], makes the statement emphatic [Herm]. It is an
argument against the false teachers who divided up the fullness among angels [EGT, My]. It
is contrasted with the rudiments of the world (2:8) and with shadows (2:17) [Lg]. Its
separation from the verb ‘dwells’ suggests that a distinct concept is expressed by this word,
that all the fullness of the deity now dwells in the incarnate Christ, thus implying Christ’s
permanent humanity and his having a body both before and after his resurrection [EG].
QUESTION—In what sense does the fullness of the deity dwell in Christ?
It is another way of saying that Christ is the image of the invisible God [Ea, My, NTC, WBC].
We see in Christ the very face of God, he being the image of God [NIC]. Christ has the divine
nature. He is just like God [TH]. Christ is the bearer of the fullness of the deity; it is in him
that its presence is. He is the possessor of it [My].
2:10 and you-are ina him having-been-filled,b
LEXICON—a. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NJB, NRSV, REB], ‘in union with’ [LN; TEV, TNT], ‘one with, joined
closely to’ [LN], ‘through your union with’ [NLT], ‘because you are united to’ [SSA],
‘because you belong to’ [CEV].
b. perf. pass. participle of πληρόω (LN 59.33; 59.37) (BAGD 1.b. p. 671): ‘to be filled’
[BAGD, Herm, LN (59.37), WBC], ‘to be made full’ [BAGD, Lns], ‘to be made complete’
[LN (59.33); NASB], ‘to be given fullness’ [NIV], ‘to be given full life’ [TEV], ‘to be
brought to fulfillment’ [REB]. The passive is also translated by the active: ‘to attain to
fullness’ [NTC], ‘to come to fullness’ [NRSV], ‘to find one’s fullness’ [NIC], ‘to find one’s
own fulfillment’ [NJB], ‘to be fully grown’ [CEV], ‘to come to perfection’ [TNT]. This
participle is also translated by an adjective: ‘complete’ [KJV, NLT]. The participial phrase
ἐστὲ πεπληρωμένοι ‘you are having been filled’ is translated ‘yours is a share of this fullness’
[NAB]. The perfect tense is translated by the present [NJB, TNT]. It means that they were
filled in the past and are continuing in the state of being full [Lns, SSA, WBC].
QUESTION—How is this verse related to the preceding ones?
It is only because of the reality of Christ’s having the fullness of the deity that our being filled
in him is meaningful [WBC]. This is a second grounds added to 2:9: since the fullness of
deity dwells in Christ and since they are made full in him [Ea, EG, EGT].
QUESTION—What is the function of ἐστέ ‘you are’ and how is ἐν αὐτῷ ‘in him’ related?
1. ‘You are’ is an auxiliary verb to the participle ‘having been filled’ [Alf, Ea, ICC, Lg, My,
NIC; all versions except REB]: you are having been filled in him. Its fronted position in the
clause makes it emphatic, meaning you have already been filled [Alf, Lg]. It emphasizes the
present state of the Colossians [Ea]. They are filled because they are in Christ [My, NIC;
CEV, NLT].
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2. ‘You are’ is a copulative verb with ‘in him’ as the predicate [Lt]: you are in him having been
filled. The result of being in him is that they are filled [Lt].
3. ‘You are’ functions both as an auxiliary verb to the participle ‘having been filled’ and a
copulative verb with ‘in him’ as the predicate, their being in him functioning as the grounds
for their having been filled [SSA]: you are having been filled, since you are in him. They are
spiritually complete because they are united to Christ [SSA].
QUESTION—What is meant by ἐν αὐτῷ ‘in him’?
It means to be in union with Christ [Alf, Ea, Lt, Mrt, My, NIC, SSA, TH, WBC]. It means in
fellowship with him [My], being joined closely to him [TH], in connection with him [Lns].
He is the source of the blessings which constitute the filling [NTC]. It is on him that the filling
depends [My]. In him is found the supplying of every spiritual need [EGT].
QUESTION—What is the significance of the position in the clause of ἐν αὐτῷ ‘in him’?
Its position makes it emphatic [EG, EGT, Herm, ICC, Lns, My; REB], emphasizing that it is
in Christ that the Colossians are filled [EGT, ICC, My]. It means in Christ alone [Herm, Lg,
My, WBC].
QUESTION—What is meant by πεπληρωμένοι ‘having been filled’?
It means to have every spiritual need supplied [Ea, EG, EGT, Lns, NTC], to be spiritually
complete [SSA], to have no lack [Ea, ICC, TH, TNTC] in our relation with God [ICC], to be
brought to completeness [EG, EGT, Mou, NIC], to be filled with all divine gifts [Alf], to be
filled with God’s love, power and riches [TNTC], to be filled with divine truth, power and life
[Lg], to be filled with life and to share in the fullness of the deity, to be brought to perfection
(2:9) [Mrt]. It means having salvation [Herm, TH, WBC] and all that salvation means [TH],
the full measure of salvation [NTC], having full life, true life, truly living [TH]. It is from
Christ’s fullness in 2:9 that believers are filled [Lt, My, NIC]. It is because of and out of his
fullness that they are filled [Ea]. Because of the believers’ connection with Christ, in whom
all the fullness of the deity dwells, they are most assuredly filled to the limit [Lns].
QUESTION—Who is the implied actor of πεπληρωμένοι ‘having been filled’?
The implied actor is God [EG, Lns, TH, WBC].
whoa is the headb of-all powerc and authority.d
LEXICON—a. ὅς (LN 92.27): ‘who’ [Herm, LN, WBC; CEV, NAB, NIV, NRSV, TNT], ‘which’
[LN; KJV]. This pronominal adjective is also translated by a pronoun: ‘he’ [NASB, NLT,
REB, TEV]; by a phrase: ‘namely, in him who’ [NIC, NTC], ‘in the one who’ [NJB], ‘he the
one who’ [Lns].
b. κεφαλή (LN 87.51) (BAGD 2.a. p. 430): ‘head’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except CEV, NLT, TEV], ‘Lord’ [NLT]. This noun is also translated by an
adjective: ‘supreme’ [LN; TEV], ‘superior’ [LN]. The phrase ὅς ἐστιν ἡ κεφαλή ‘who is the
head’ is translated ‘who is over’ [CEV], ‘who rules over’ [SSA]. This word refers to superior
rank [BAGD]. It means ruler [Herm, Lg, NTC, SSA, TH, WBC], Lord [Herm, NIC, WBC],
sovereign head [EG, Lt, My], one who is supreme [ICC, Mou, NTC], master [NIC, WBC], the
source of energy and life [Lt].
c. ἀρχή (LN 12.44; 37.56) (BAGD 3. p. 112): ‘power’ [Herm, LN (12.44), WBC; CEV, NIV,
REB], ‘ruler’ [BAGD, LN; NLT, NRSV], ‘rule’ [Lns; NASB], ‘spiritual ruler’ [TEV, TNT],
‘principality’ [NIC, NTC; KJV, NAB], ‘authority’ [BAGD, LN (12.44)], ‘sovereignty’ [NJB],
‘lordship, wicked force’ [LN (12.44)], ‘governor’ [LN (37.56)]. The phrase πάσης ἀρχῆς καὶ
ἐξουσίας ‘all power and authority’ is translated ‘every being that rules’ [SSA]. This word
refers to supernatural beings [BAGD, LN (12.44)]. See this word at 1:16 and 2:15.
d. ἐξουσία (LN 12.44; 37.38) (BAGD 4.c.β. p. 278): ‘authority’ [BAGD, LN, Lns, NTC, WBC;
CEV, NASB, NIV, NLT, NRSV, REB, TEV, TNT], ‘power’ [LN (12.44), NIC; KJV, NAB],
‘ruler’ [BAGD, LN], ‘ruling force’ [NJB], ‘principality’ [Herm], ‘lordship, wicked force’ [LN
(12.44)]. It refers to supernatural beings [BAGD, LN (12.44)]. See this word at 1:16 and 2:15.
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QUESTION—What is the function of the ὅς ‘who’ clause?
It describes Christ [Herm, NTC, SSA, TH]: in him, that is, in the one who is the head of all
power and authority. It makes the emphatic ‘in him’ even stronger [Lns]. It gives the grounds
for saying that they have been filled in Christ [Ea, EGT, My]: you are in him having been
filled, since he is the head of all power and authority.
QUESTION—What is meant by πάσης ἀρχῆς καὶ ἐξουσίας ‘all power and authority’?
This is a reference to the angels [Ea, Lg, Lt, NTC], both good and evil, but Paul is especially
emphasizing the evil angels here [NTC]. They are angelic powers [EGT, ICC, My], spirit
powers [TH, WBC], demonic powers [Herm, WBC], evil spirit-beings [Mrt], powers which
rule in the world [EG, Herm, Mrt] and want to enslave people [EG, Herm, WBC]. It means all
created powers, those who have the authority to rule [Lns]. They are all beings who rule,
whether supernatural or human, with the reference here being primarily to the supernatural
ones [SSA]. It means all political, economic and racial power structures, but in this verse it
probably refers primarily to national gods or deities [TNTC]. It means all of the good angels
without any exception, all of the ones who did not fall [Ea].
It joins two words which are closely related [EG], two words which express one concept
[Lns], two words which are synonyms [SSA].
QUESTION—How are the nouns related in the genitive construction ἡ κεφαλὴ πάσης ἀρχῆς
καὶ ἐξουσίας ‘the head of all power and authority’?
The head is over the powers and authorities [Ea, EG, Lt, Mrt, TNTC, WBC; NASB, NIV,
TEV, TNT]. He rules over them [Herm, NTC, SSA, TH], they being under his authority [Ea,
Herm, Lg, NTC; REB]. He is their Lord and Master [NIC, WBC]. He is above them. They are
in his hand [Lns]. His position over them is established by the fact that he both created them
and conquered them [NIC]. Their authority has been taken from them, demonstrating that
their final defeat is sure [WBC]. They were overthrown when he died on the cross, and his
rule over them will become complete actuality at the end of this age [Herm]. Because of
Christ the evil angels cannot harm Christians [NTC].
DISCOURSE UNIT: 2:11–17 [NTC]. The topic is warning against the ceremonialism of
Judaism.
2:11 Ina whom also you-were-circumcisedb with-a-circumcisionc non-hand-maded
LEXICON—a. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, NIC, NTC, WBC; KJV, NAB,
NASB, NIV, NJB, NRSV, REB], ‘in union with’ [LN; TEV], ‘in connection with’ [Lns], ‘one

Books, 1982.
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with, joined closely to’ [LN], not explicit [CEV]. The phrase ἐν ᾧ ‘in whom’ is translated
‘when you became one with him’ [TNT], ‘when you came to Christ’ [NLT], ‘because you are
united to him’ [SSA].
b. aorist pass. indic. of περιτέμνω (LN 53.51) (BAGD 2.a. p. 652): ‘to be circumcised’
[BAGD, Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions except CEV, TNT], not explicit
[TNT]. The metaphor is also expanded so that this clause is translated ‘Christ has taken away
your selfish desires just as circumcision removes flesh from the body’ [CEV]. The aorist
signifies a historical fact [Alf, EGT, My], a single act in the past—either at conversion or

pass. passive
indic. indicative
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baptism [EG], a specific event in the past [SSA]. It is the cutting off of the foreskin of the
male genital organ as a religious rite involving consecration and ethnic identification [LN].
Here it refers to baptism [BAGD].
c. περιτομή (LN 53.51) (BAGD 3. p. 653): ‘circumcision’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except NLT, REB, TNT], ‘operation’ [TNT], ‘procedure’ [NLT], not
explicit [SSA; REB]. The literal meaning is to be cut (off) around [BAGD, EG, WBC]. It is
the cutting off of the foreskin of the male genital organ as a religious rite involving
consecration and ethnic identification [LN].
d. ἀχειροποίητος (LN 42.33) (BAGD p. 128): ‘non-hand-made’ [Lns], ‘not man-made’ [LN],
not explicit [CEV]. This adjective is also translated by a phrase: ‘made without hands’ [NTC;
KJV, NASB], ‘not made with hands’ [NIC, WBC], ‘not made by hands’ [Herm], ‘not made
by human hands’ [BAGD, LN], ‘performed, not by human hand’ [NJB], ‘not in a physical
sense’ [REB], ‘not physically by people’ [SSA], ‘a spiritual, not a physical’ [TNT]; and by an
adjective: ‘spiritual’ [BAGD; NRSV]. The phrase περιτομῇ ἀχειροποιήτῳ ‘with a
circumcision non-hand-made’ is translated ‘not with the circumcision administered by hand’
[NAB], ‘not with a circumcision done by the hands of men’ [NIV], ‘not with the circumcision
that is made by human beings’ [TEV], ‘not by a physical procedure. It was a spiritual
procedure’ [NLT].
QUESTION—How is this clause related to 2:10?
1. This clause is a specific of the filling [Lns, SSA, WBC]: you are in him having been filled,
specifically, in him you were circumcised with a circumcision non-hand-made.
2. This clause is a means by which the Colossians have appropriated the filling [EG, Mrt]: you
are in him having been filled, by means of your having been circumcised with a circumcision
non-hand-made.
3. This clause is a grounds of the filling [Alf, My]: you are in him having been filled, since in
him you were circumcised with a circumcision non-hand-made. The implicit information
joining the two clauses is that the Colossians do not need the physical circumcision to make
them complete [Alf].
QUESTION—What is meant by ἐν ᾧ ‘in whom’?
It means united to Christ [Alf, Ea, My, NTC, SSA; TEV], which is the means for the
circumcision [Ea, My]. It is the grounds for the circumcision [NTC, SSA]. This union was
created by the Holy Spirit and brought about by faith [Ea]. It means incorporation in Christ
[WBC], being related by faith to him [TH]. It means that the circumcision came from Christ
[EGT].

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QUESTION—What relationship is indicated by καί ‘also’?
1. It indicates specific [Lns, SSA]: you are in him having been filled, specifically, you were
circumcised with a circumcision non-hand-made.
2. It means in addition to your having been filled in him (2:10) [EG].
3. It means in addition to Christ being the head of all power and authority (2:10) [My].
QUESTION—Who is the implied actor of περιετμήθητε ‘you were circumcised’?
The implied actor is God [EG, Herm, Lns, My, WBC], the Holy Spirit [Lt, NTC], Christ
[SSA].
QUESTION—What is meant by περιτομῇ ἀχειροποιήτῳ ‘circumcision non-hand-made’?
It means spiritual circumcision [Alf, BAGD, Ea, EG, EGT, ICC, Lg, Lns, Lt, Mrt, SSA, TH,
TNTC], a circumcision of the heart [Alf, Ea, EG, EGT, ICC, Lg, Lt, My, NIC, NTC, TNTC],
an inward [EGT, Lt, My, NTC], moral circumcision [My], an inward cleansing [NIC], a
separation from one’s natural state and entering into a holy state [ICC]. It means a non-
material circumcision [EGT, ICC, Lt, Mou], not done by human hands on the physical body
[EG, SSA], not of human origin, not done by people [TH], not external [Lt]. It means done by
God [Herm, WBC], done by the Holy Spirit [Lt, NTC]. It is in contrast with the Jewish
circumcision [Lg, My, SSA, WBC], which was done by humans [SSA, WBC]. It was not
merely the cutting off of a bit of skin from the male genital organ, but it was the removal of
the entire old nature [Lns]. It took place at baptism [Alf, BAGD, Herm, ICC, Lt, NIC, TNTC]
or conversion [Ea, EGT, Lg].
QUESTION—How are the verb and the noun phrase related in the dative construction
περιετμήθητε περιτομῇ ἀχειροποιήτῳ ‘you were circumcised with a circumcision non-hand-
made’?
1. The circumcision non-hand-made is the means of the being circumcised [EG, Herm]: you
were circumcised by means of a circumcision non-hand-made.
2. The circumcision non-hand-made is an amplification of the being circumcised [My, SSA]:
you were circumcised, that is, it was a circumcision non-hand-made.
ina the putting-offb of-the bodyc of-the flesh,d ine the circumcision of-Christ,
TEXT—Some manuscripts include τῶν ἁμαρτιῶν ‘of the sins’ after σώματος ‘body’. GNT does
not mention this addition. It is included only by KJV.

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LEXICON—a. ἐν with dative object (LN 89.5; 89.76; 89.80): ‘in’ [LN (89.5), Lns, WBC; KJV,
NASB, NIV], ‘by’ [Herm, LN (89.76), NIC, NTC; NJB, NRSV, REB], ‘by means of,
through’ [LN (89.76)], ‘with, while at the same time’ [LN (89.80)], ‘in the case of, with
regard to’ [LN (89.5)], not explicit [SSA; CEV, NLT, TNT]. These two phrases are translated
‘but with Christ’s circumcision which strips off the carnal body completely’ [NAB], ‘but with
the circumcision made by Christ, which consists of being freed from the power of this sinful
self’ [TEV].
b. ἀπέκδυσις (LN 49.20) (BAGD p. 83): ‘putting off’ [NTC, WBC; NIV], ‘removal’ [BAGD,
Lns; NASB], ‘stripping off’ [BAGD, LN, NIC], ‘complete stripping’ [NJB], ‘stripping away’
[REB], ‘cutting away’ [NLT]. This noun is also translated by a verb: ‘to put off’ [Herm; KJV,
NRSV], ‘to strip off completely’ [NAB], ‘to be stripped away’ [TNT], ‘to take away’ [CEV],
‘to be completely removed’ [SSA], ‘to be freed from the power of’ [TEV]. See the
corresponding verb ἀπεκδύομαι ‘to put off’ at 3:9.
c. σῶμα (LN 8.1; 9.8) (BAGD 1.b. p. 799): ‘body’ [BAGD, Herm, LN (8.1), Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NRSV], ‘nature’ [NIV, REB, TNT], ‘self [LN (9.8); NJB, TEV],
physical being’ [LN (9.8)], not explicit [CEV, NLT]. This noun is also translated by an
adjective: ‘entire’ [SSA]. It includes the natural desires of a person [LN (9.8)]. It is subject to
sin and death [BAGD].
d. σάρξ (LN 8.63; 26.7) (BAGD 7. p. 744): ‘flesh’ [BAGD, Herm, LN (8.63), Lns, NIC, NTC,
WBC; KJV, NASB, NRSV], ‘sinful flesh’ [BAGD], ‘sinful nature’ [NLT], ‘evil nature’
[SSA], ‘human nature’ [LN (26.7)], ‘selfish desires’ [CEV]. This noun is also translated by an
adjective: ‘sinful’ [NIV, TEV], ‘carnal’ [NAB], ‘natural’ [NJB], ‘lower’ [TNT], ‘old’ [REB].
It means the seat of sin [Ea, EGT, My] and of sin’s desires and strivings [My]. It means
corrupt and carnal affections [Lt].
e. ἐν with dative object (LN 89.5; 89.76; 89.80): ‘in’ [LN (89.5), Lns, NTC; NRSV], ‘by’ [Herm,
LN (89.76), WBC; KJV, NASB], ‘with’ [LN (89.80), NIC; NAB, NIV, TEV], ‘by means of,
through’ [LN (89.76)], ‘in the case of, with regard to’ [LN (89.5)], not explicit [CEV, NLT].
The phrase ἐν τῇ περιτομῇ τοῦ Χριστοῦ ‘in the circumcision of Christ’ is translated ‘this is
circumcision according to Christ’ [NJB], ‘that was like being circumcised in Christ’s way’
[TNT], ‘which is Christ’s way of circumcision’ [REB].
QUESTION—What relationship is indicated by the first occurrence of ἐν ‘in’?
1. It indicates amplification [Alf, Ea, Herm, Lg, NTC, SSA, TH, TNTC]: in whom also you
were circumcised with a circumcision non-hand-made, that is, the body of the flesh was put
off.
2. It indicates means [My, NIC; NJB, NRSV, REB]: in whom also you were circumcised with
a circumcision non-hand-made, by means of the putting off of the body of the flesh.
3. It indicates circumstance [EG, EGT].
3.1 This phrase is the circumstance [EG]: in whom also you were circumcised with a
circumcision non-hand-made when the body of the flesh was put off.
3.2 The previous clause is the circumstance [EGT]: when in him you were circumcised with a
circumcision non-hand-made, the body of the flesh was put off.
4. It indicates a specific [ICC]: in whom also you were circumcised with a circumcision non-
hand-made, specifically, the body of the flesh was put off.
QUESTION—What is meant by ἀπεκδύσει ‘putting off’?
Its literal meaning is the taking off of clothes [Alf, BAGD, EG, Herm, LN, Mrt, My, TH,
TNTC] and laying them aside [Alf, My], like what is done to an old, filthy article of clothing
when it is stripped off and thrown aside, never to be worn again [Lns]. It means stripping off
[EG, Mou, NIC, TNTC, WBC], removing [EGT, TH], removing completely [My, SSA],
putting off completely [EGT, My], throwing off [Alf], putting off completely and laying aside
[ICC], throwing away and laying aside [Ea], leaving behind [TNTC], a complete change [Lt].
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It means putting off and throwing away, referring to sanctification which is realized in a
progressive way [NTC]. It is in contrast with physical circumcision, which has to do with only
a small part of the body [EG, Lg, My, NIC, SSA].
QUESTION—Who is the implied actor of ἀπεκδύσει ‘putting off’?
1. The implied actor is God [Herm, Lns, My]. The actor is Christ [Mou, Mrt, SSA].
2. The implied actor is the Colossians [Alf, EG, TNTC].
QUESTION—What is meant by τοῦ σώματος τῆς σαρκός ‘the body of the flesh’?
1. It means the sinful body [Alf, Lg, My], the ‘old man’ [Alf, Lg], the physical body which is
dominated by the sinful nature [Alf, Lns] and belongs to it [Lns], the fleshly nature [EG], the
fleshly body [Lt], the old life [Herm], the sinful self, the corrupt personality, the part of a
person that wants to sin [TH]. The whole person is characterized as being sinful [TH]. It
means the entire evil nature, body meaning ‘the whole of’ [SSA].
2. It means Christ’s physical body [Mou, WBC].
3. It means both the fleshly nature and Christ’s physical body [NIC].
4. It means spiritual forces, the powers and authorities [Mrt].
5. It means family and social groups to which primary allegiance has been given [TNTC]
QUESTION—How are the nouns related in the genitive construction τοῦ σώματος τῆς σαρκός
‘the body of the flesh’?
Flesh modifies body [EG, ICC, Lt, Mou, TH, TNTC]: fleshly body. Body means entire and
modifies flesh [SSA]: the entire flesh, or the entire evil nature [SSA]. The body consists of
flesh [EGT, ICC, Lt, My], the two nouns meaning approximately the same thing [EGT]. The
body belongs to the flesh [Lg, Lns]. It is dominated by the flesh [Alf, Lns]. The conduct of the
body is determined by the flesh [Herm]. The nature of the body is flesh [My]. The phrase
refers to the entire body and not just a single member of the body [Lt].
QUESTION—What is meant by τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός ‘the putting off of the
body of the flesh’?
1. It means the putting off of the old nature [Alf, Ea, EG, EGT, Herm, Lg, Lns, Lt, My, SSA,
TH], in which the conduct of the body was determined by the flesh, and actively living in
obedience to God [Alf, Ea, Herm, My], a complete break and doing away with the sinful body
[My], no longer being controlled by the sinful self [TH], the death of the old nature [Ea],
dying to sin [EGT]. It is now the spirit and no longer the flesh that is in control [Lns]. It
affects our morality and is in contrast to the external circumcision [Lg].
2. It means the death of Christ [Mou, WBC], his violent death [WBC].
3. It means both the death of Christ and the putting off of the old nature [NIC].
4. It means the conquering of Christ’s spiritual enemies, the powers and authorities [Mrt].
5. It means the stripping off of the family and social groups to which primary allegiance has
been given [TNTC]
QUESTION—What relationship is indicated by the second occurrence of ἐν ‘in’?
1. It indicates amplification [Alf, Ea, EG, Herm, Lg, Lns, Mou, NTC, SSA, TH, TNTC; NJB,
REB, TNT].
1.1 It is amplification of the circumcision [Alf, Ea, Herm, NTC, SSA, TH, TNTC]: you were
circumcised with a circumcision non-hand-made, that is, with the circumcision of Christ.
1.2 It is amplification of the preceding phrase [EG, Lns, Mou; TNT]: the putting off of the body
of the flesh, that is, the circumcision of Christ.
2. It indicates means [Mrt, My; KJV, NAB, NASB].
2.1 It is means of the previous phrase [Mrt; KJV, NAB, NASB]: the putting off of the body of
the flesh by means of the circumcision of Christ.
2.2 It is means of the being circumcised [My]: you were circumcised with a circumcision non-
hand-made, by means of the circumcision of Christ.
3. It indicates a simultaneous relationship [WBC]: Christ put off his body of flesh when he was
circumcised.
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QUESTION—How are the nouns related in the genitive construction τῇ περιτομῇ τοῦ Χριστοῦ
‘the circumcision of Christ’?
1. The circumcision was performed by Christ [Lg, NIC, SSA; CEV, NIV, TEV]. Christ
performed this circumcision with the inward cleansing of a believer effected by his death,
resurrection, and indwelling [NIC]. The circumcision Christ performed is the removal of our
evil natures. This is in contrast to circumcision performed by people [SSA]. Christ removed
our selfish desires [CEV] and freed us from the power of our sinful selves [TEV].
2. The circumcision was performed on Christ [EGT, Mou, Mrt, WBC]. This removal of the
flesh was experienced by Christ at his crucifixion [EGT, Mrt, WBC]. Christ stripped off his
physical body at death [Mou].
3. The circumcision is connected in some way with Christ; it is characterized as being Christian
[Alf, Ea, EG, Herm, ICC, Lns, My, NTC, TNTC; REB, TNT]. The circumcision is a result of
being united to Christ [Alf, ICC, My, NTC, TNTC]. It belongs to Christ [Ea, ICC], in that he
provided for it and the condition for receiving it is to be united to him [Ea]. Christ instituted it
by baptism [Lns]. It is being buried with him in baptism and being raised with him (2:12)
[Herm]. It is a Christian circumcision [NTC, TNTC].
2:12 having-been-buried-witha him inb the baptism,
LEXICON—a. aorist pass. participle of συνθάπτω (LN 52.8) (BAGD p. 789): ‘to be buried with’
[Herm, NIC, NTC, SSA, WBC; all versions], ‘to be buried together with’ [BAGD, LN], ‘to be
jointly entombed with’ [Lns]. This participle is translated in the indicative mood [Herm, Lns,
WBC; NAB, NJB, NLT, NRSV, REB, TEV, TNT]. This aorist tense is translated by the
perfect [NTC; NASB, NIV, NJB].
b. ἐν with dative object (LN 89.76; 89.80): ‘in’ [Herm, Lns, NIC, NTC, WBC; KJV, NAB,
NASB, NIV, NRSV, REB], ‘by’ [LN (89.76); NJB], ‘by means of, through’ [LN (89.76)],
‘with’ [LN (89.80)]. The prepositional phrase ἐν τῷ βαπτισμῷ ‘in the baptism’ is translated
‘when you were baptized’ [SSA; CEV, NLT, TEV, TNT].
QUESTION—What relationship is indicated by the use of the participle συνταφέντες ‘having
been buried with’?
1. It indicates amplification of being circumcised in him [Herm, Lns, My, NTC, TH]: in whom
you were circumcised, that is, you were buried with him in the baptism.
2. It indicates a temporal circumstance of being circumcised [Alf, Ea, EG, ICC, NIC]: in whom
you were circumcised when you were buried with him in baptism.
3. It indicates a conclusion [WBC]: you were circumcised in him, therefore you were buried
with him in the baptism.
4. It indicates grounds for saying that they have been circumcised [NLT, REB, TEV]: you were
circumcised in him, for you were buried with him in the baptism.
5. It indicates a second specific of being filled (2:10) [SSA]: you are complete in Christ,
specifically you were circumcised in him (2:11) and you were buried with him.
QUESTION—Who is the implied actor of συνταφέντες ‘having been buried with’?
The implied actor is God [EG, Lns, My, SSA, WBC].
QUESTION—What is meant by συνταφέντες αὐτῷ ‘having been buried with him’?
It refers to a participation with Christ in burial [Lt, NIC, WBC], fellowship with Christ in
burial [Lg, My], being joined to his burial [Lns, My], sharing in his burial [NIC], an
identification with Christ in burial [EG, SSA], which implicitly includes death [SSA], being
joined to his death [Herm], sharing in his death [Mou], a spiritual joining to Christ, to his
crucifixion, which brings us salvation [Lns], being united to him [Alf, WBC]. It is a spiritual
burial [Ea, EGT, Lns, SSA]. Christ’s death is considered to be the believer’s death [TNTC]. It
is receiving Christ as Savior and having the assurance that our former sinful selves have been
buried with him and that we are now justified [NTC]. It is putting off the old life [Herm, ICC,
My, SSA, TNTC] and the family and social groups to which primary allegiance has been
given [TNTC], the burial of the old life [Alf, Lg, Lt], the end of the old self [TH], death to sin
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[Ea, ICC, Lg, Lt, Mou], renouncing sin [Ea, Mou]. The burial proves that there truly has been
a death, that the old life is a thing of the past [Ea, NIC, WBC]. It is the point at which the
process of dying to sin is complete [Ea].
1. It indicates circumstance [Alf, Ea, EG, Lg, Lt, SSA, TH; CEV, NLT, TEV, TNT]: having
been buried with him when you were baptized.
2. It indicates means [Lns, My; NJB]: having been buried with him by means of baptism. It is
how we appropriate the burial with Christ [My].
QUESTION—What is meant by βαπτισμῷ ‘baptism’?
It means the rite of Christian baptism [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, Mou, Mrt, My,
NIC, NTC, SSA, TH, TNTC] and its spiritual meaning [Ea]. It is a symbol of the believers’
burial and resurrection with Christ [EGT, ICC, Lt, Mrt, TH], of the death of the old nature
[Mrt], a sign and seal of having experienced that burial and resurrection, of being united to
Christ and incorporated into his body, the church [NTC]. Baptism seals and confirms the new
spiritual life [Lns] and is a water bath and a watery grave for the old nature [Lg]. It is a
proclamation that the old life has passed away and the new life has begun [NIC, TH, TNTC],
that the one baptized shares in the death, burial and resurrection of Christ [NIC], that primary
allegiance to family and social groups has changed to primary allegiance to the family of God
[TNTC]. It depicts spiritual transformation [TH].
ina which/whomb also you-were-raised-withc (him)
LEXICON—a. ἐν with dative object (LN 89.76; 89.80: 89.119): ‘in’ [Herm, LN (89.119), Lns, NIC,
NTC, WBC; NASB, REB, TEV], ‘in union with’ [LN (89.119); TNT], ‘one with, joined
closely to’ [LN (89.119)], ‘by’ [LN (89.76); NJB], ‘by means of, through’ [LN (89.76)],
‘with’ [LN (89.80)], not explicit [SSA; CEV, NAB, NIV, NLT, NRSV]. The prepositional
phrase ἐν ᾧ is translated ‘wherein’ [KJV].
b. ὅς (LN 92.27): ‘which’ [LN, Lns, NTC; NASB, NJB], ‘who’ [LN], not explicit [SSA; CEV,
NAB, NIV, NLT, NRSV]. This pronominal adjective is translated by a pronoun: ‘he’ [Herm,
WBC; TNT]; by a noun: ‘baptism’ [NIC; TEV], ‘that baptism’ [REB].
c. aorist pass. indic. of συνεγείρω (LN 23.95) (BAGD 2. p. 786): ‘to be raised with’ [Herm,
NIC, NTC, WBC; NIV, NRSV, TEV], ‘to be raised up with’ [BAGD; NASB, NJB], ‘to be
raised to life with’ [NAB, REB], ‘to be raised to life together with’ [LN], ‘to be raised to life’
[CEV], ‘to be raised to a new life with’ [NLT], ‘to be resurrected with’ [SSA], ‘to be jointly
raised up’ [Lns], ‘to be raised again’ [TNT]. The passive voice is also translated by the active:
‘to be risen with’ [KJV]. See this word at 3:1.
1. The relationship is one of conjoining [EGT, Lt, NTC, SSA, WBC; NIV, NLT, REB, TEV,
TNT]: you were buried with him in baptism and you were also raised with him.
2. The relationship is a simultaneous one [Lns; NRSV]: when you were buried with him in
baptism, you were also raised with him.
3. The relationship is one of result [Mou]: you were buried with him in baptism, therefore you
were also raised with him.
4. The relationship is a sequential one [Ea]: you were buried with him in baptism, and then you
were also raised with him.
QUESTION—What relationship is indicated by ἐν ᾧ ‘in which/whom’?
1. The word means ‘which’ and refers to baptism [Alf, EG, EGT, ICC, Lns, Lt, Mrt, NTC,
SSA, TH, TNTC; KJV, NASB, NJB, REB, TEV]: in which baptism.
1.1 It indicates a temporal circumstance [Alf, EG, Lt, SSA, TH]: you were raised with him when
you were baptized.
1.2 It indicates means [Lns; NJB]: you were raised with him by means of baptism.
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2. The word means ‘whom’ and refers to Christ [Ea, Herm, Lg, My, WBC; TNT]: in whom. It
means incorporation in Christ [WBC], being united to him [Ea, Herm, Lg; TNT], fellowship
with him [Herm]. It is the basis for the believers’ resurrection with Christ [Lg].
It indicates that not only were the Colossians buried with Christ, but they were also raised
with him [NTC; NAB]. Not only were they circumcised in Christ and buried with him in
baptism, but they were also raised with him [NIC, WBC]. It shows an advance from the burial
in baptism to the resurrection [Lg]. It indicates a relationship of conjoining [SSA]: in baptism
you were buried with Christ and in baptism you were raised with him.
QUESTION—What is meant by συνηγέρθητε ‘you were raised with’? See this question at 3:1.
1. It means a spiritual resurrection [Alf, Ea, EG, EGT, Lg, Lns, Mrt, SSA, TH], but it also
includes the future, physical one [Alf]. It is the positive counterpart of being buried with
Christ [EGT, Lg, Lns, SSA, WBC] and of having died with him [WBC]. It means being
identified with Christ in resurrection [EG, Mou, SSA], participating in his resurrection [Lt],
sharing in his resurrection [EG, NIC], sharing in Christ’s risen life here and now [WBC],
fellowship with his life [Lg], a spiritual joining to Christ, to his resurrection [Lns]. It refers to
a past experience [EG, Herm, WBC], to an accomplished fact [Lg, Mou]. It refers to the
present experience of believers [Ea]. It means having a new life [Herm, ICC, Lg, Lns, Mrt,
NIC, NTC, SSA, TH, WBC], which is Christ’s resurrection life given to believers [WBC],
being raised to newness of life [EG, Lt, TNTC], being raised from spiritual death [Ea], a new
quality of life [Mou], spiritual life [Ea], a moral renewal [EGT, Lg], sanctification [Ea, NTC]
and spiritual growth [NTC], being justified [Ea, Lns], being born again unto righteousness
[ICC], putting on the new man, the forgiveness of sins [Herm], becoming a child of God
[Lns], giving primary allegiance to the family of God [TNTC].
2. It means being physically raised to eternal life, fellowship in Christ’s resurrection which is
realized only ideally now and will become a reality when Christ returns [My].
QUESTION—What is the significance of the finite verb συνηγέρθητε ‘you were raised with’
following the participle συνταφέντες ‘you were buried’ of the preceding clause?
It gives emphasis to the finite verb [Herm, Lns, SSA, WBC], along with emphasis to the finite
verb ‘you were circumcised’ in 2:11 [WBC].
QUESTION—Who is the implied actor of συνηγέρθητε ‘you were raised with’?
The implied actor in raising them is God [EG, Lns, My, SSA, TH, WBC], the Holy Spirit
[TNTC].
througha the faithb of-the powerc of-God having-raised him from the-dead;
LEXICON—a. διά with genitive object (LN 89.26; 89.76): ‘through’ [LN (89.76), NIC, NTC, WBC;
KJV, NASB, NIV, NJB, NRSV, REB, TEV], ‘by’ [Herm, LN (89.76), SSA], ‘by means of’
[LN (89.76), Lns], ‘because’ [CEV, NAB, NLT, TNT], ‘because of, on account of, by reason
of’ [LN (89.26)].
b. πίστις (LN 31.85) (BAGD 2.a. p. 663): ‘faith’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
KJV, NASB, NIV, NRSV, REB, TEV], ‘belief’ [NJB], ‘trust’ [BAGD, LN], ‘confidence’
[BAGD]. This noun is also translated by a verb: ‘to believe’ [SSA; NAB, TNT], ‘to trust’
[NLT], ‘to have faith’ [CEV]. It means believing [Lns, Lt, NTC, SSA, TNTC], having trust
[EG, Mou], having confidence [EG, TH].
c. ἐνέργεια (LN 42.3) (BAGD 1. p. 265): ‘power’ [Herm, NIC, WBC; CEV, NAB, NIV, NJB,
NRSV], ‘active power’ [REB, TEV], ‘operative power’ [NTC], ‘mighty power’ [NLT],
‘working’ [BAGD, LN, Lns; NASB], ‘operation’ [BAGD; KJV], ‘action’ [BAGD]. This noun
is also translated by a verb phrase: ‘to act powerfully’ [SSA]. This clause is translated
‘because you believed that God who raised him from the dead really had the power to do it’
[TNT]. This word means working, action, operation, effective power, powerful activity [EG],
activity, operation [My], energizing power [NTC], mighty power [Alf], supernatural power,
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working in an effective manner [WBC], powerful working [Lt], acting powerfully [SSA],
being able to do something [TH], the working, or energy, of all the saving attributes of God
[Lns]. It is the kind of power that raised Christ from the dead and also raises people from
spiritual death [Ea].
1. It indicates means [Ea, EG, Lt, Mou, NIC, NTC, SSA]: you were raised with him by means
of faith.
2. It indicates reason [Alf, ICC, Lg, Lns, Mrt, My, TH; CEV, NAB, NLT, TNT]: you were
raised with him because you had faith. It is how the power which raises us is appropriated
[Alf, ICC, Lg, My].
QUESTION—How are the nouns related in the genitive construction τῆς πίστεως τῆς
ἐνεργείας ‘the faith of the power’?
The power is the object of the faith [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, My, NIC, NTC,
SSA, TH, TNTC; CEV, NAB, NLT, TNT]: you believed the power.
QUESTION—How are the nouns related in the genitive construction τῆς ἐνεργείας τοῦ θεοῦ
‘the power of God’?
1. God is the possessor of the power [NTC; TNT]: God’s power. It is a characteristic of God
[TNTC]. It means divine power [NIC].
2. God is the actor of the power [My, SSA]: God worked powerfully.
3. God used the power to raise Christ from the dead [Alf, EGT].
QUESTION—What relationship is indicated by the use of the participle ἐγείραντος ‘having
raised’?
1. It indicates a specific [Ea, ICC, Lt, Mou, NIC, SSA]: faith in the power of God, specifically,
believing that God raised Christ from the dead. Christ’s having been raised from the dead is
an evidence of the power of God [ICC]. It is the supreme manifestation of that power [NIC].
2. It indicates amplification [EG, EGT, Lg, My]: God, who raised Christ from the dead. It is
equivalent to a relative clause [EG, Herm, NTC; all versions].
QUESTION—How is τῆς ἐνεργείας τοῦ θεοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν ‘the power of God
having raised him from the dead’ related to συνηγέρθητε ‘you were raised with him’ of the
previous clause?
The power of God having raised him from the dead is the means of the believer’s being raised
with Christ [Alf, Ea, EGT, Herm, ICC, Lg, Lns, My, NIC, TH, TNTC, WBC]: you were
raised with him by means of the power of God having raised him from the dead.
2:13 anda you being deadb inc the sinsd and the uncircumcisione of-your flesh,f
LEXICON—a. καί (LN 89.92; 89.93): ‘and’ [LN, Lns, NTC, SSA; KJV, NASB, NRSV, REB],
‘even’ [LN (89.93); NAB], ‘also’ [Herm, LN (89.93)], ‘and also, in addition’ [LN (89.93)],
‘yes’ [NIC], not explicit [WBC; CEV, NIV, NJB, NLT, TEV, TNT].
b. νεκρός (LN 74.28) (BAGD 1.b.α. p. 534): ‘dead’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except TEV], ‘spiritually dead’ [LN, SSA; TEV], ‘unable to respond to
matters relating to God, powerless’ [LN].
c. ἐν with dative object (LN 13.8; 89.26; 89.76): ‘in’ [Herm, LN (13.8), NIC, WBC; KJV,
NAB, NASB, NIV, NRSV], ‘because of’ [LN (89.26); NLT, REB, TEV, TNT], ‘because’
[CEV, NJB], ‘since’ [SSA], ‘due to’ [Lns], ‘on account of, by reason of’ [LN (89.26)],
‘through’ [LN (89.76), NTC], ‘by means of’ [LN (89.76)].
d. παράπτωμα (LN 88.297) (BAGD 2.b. p.621): ‘sin’ [BAGD, Herm, LN, WBC; KJV, NAB,
NIV, NLT, REB, TEV, TNT], ‘trespass’ [Lns, NIC, NTC; NRSV], ‘transgression’ [BAGD,
LN; NASB], ‘false step’ [BAGD]. This noun is also translated as a verb: ‘to be sinful’ [CEV],
‘to sin’ [SSA], ‘to be sinners’ [NJB]. It usually refers to sin against God [BAGD]. It means
transgression [EG, EGT, Herm, Lg, Lns, Lt, SSA, WBC], sin [Ea, EG, ICC, Lg, Mrt, My,
SSA], trespass [EG, EGT, Herm, ICC, WBC], trespassing against God’s law [NTC], violation
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of God’s command [Herm, TH], disobedience, rebelling against God [Herm, WBC], false
step, deliberate disobedience [WBC], continuously sinning [SSA, TH], misdeed, an act not
considered [Lg]. It is a strong word, not merely meaning a lapse [Lns].
e. ἀκροβυστία (LN 11.52; 11.53) (BAGD 2. p. 33): ‘uncircumcision’ [BAGD, Herm, NTC,
WBC; KJV, NASB, NIV, NRSV, REB], ‘foreskin’ [Lns], ‘the foreskin not cut off’ [LN
(11.52)], ‘Gentile’ [LN (11.53)]. This noun is also translated by a verb phrase: ‘to be
uncircumcised’ [BAGD, LN, NIC, SSA; NAB, NJB], ‘to never have been circumcised’
[TNT], ‘to be cut away’ [CEV]. The phrase τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν ‘the
uncircumcision of your flesh’ is translated ‘you were Gentiles without the Law’ [TEV], ‘your
sinful nature was not yet cut away’ [NLT].
f. σάρξ (LN 8.4; 8.63) (BAGD 1. p. 743): ‘flesh’ [BAGD, Herm, LN (8.63), Lns, NTC; KJV,
NAB, NASB, NRSV], ‘body’ [LN (8.4); NJB], ‘physical body’ [LN (8.4)], ‘sinful nature’
[WBC; NIV, NLT]. The phrase τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν ‘the uncircumcision of your
flesh’ is translated ‘your uncircumcision’ [REB], ‘you were Gentiles without the Law’ [TEV],
‘as Gentiles, you had never been circumcised’ [TNT], ‘uncircumcised Gentiles as you were’
[NIC], ‘you were not God’s people’ [CEV], ‘you were uncircumcised spiritually, that is, you
were controlled by your evil nature’ [SSA].
QUESTION—What relationship is indicated by the first occurrence of καί ‘and’?
1. It indicates restatement [EG, Lns, WBC]: you were raised with him, that is, he made you
alive together with him.
2. It indicates conjoining [EGT, Mrt, SSA].
2.1 The conjoining is with ‘you were raised with him’ in 2:12 [Mrt, SSA]: you were raised with
him in baptism and he made you alive together with him. This makes it another specific of the
‘having been filled’ of 2:10 [SSA].
2.2 The conjoining is with God raising Christ in 2:12 [EGT]: God raised Christ from the dead,
and you he made alive together with him.
3. It introduces a change in the section, with the subject of the verbs changing from ‘you’ to
‘he’ [Herm].
4. It continues on with the general thought, without connecting with any one thing in particular
[Ea].
5. It means ‘also’, indicating that as all believers had been made alive together with Christ, so
also they Gentiles had been [My].
QUESTION—To whom does ὑμᾶς ‘you’ refer?
It refers to the Colossians who were Gentiles [Alf, Ea, Lt, Mrt, My, NTC, SSA, TNTC,
WBC], to all of the Colossians [Herm, TH], to the Gentiles [EG, Mou], to the Colossians
specifically (but it is true of both Jews and Gentiles) [Lns].
QUESTION—What relationship is indicated by the use of the participle ὄντας ‘being’?
1. It indicates circumstance [Alf, EG, EGT, Lg, My, NIC; NAB, NASB, NIV, NRSV]: when
you were dead in the sins and the uncircumcision of your flesh, he made you alive together
with him.
2. It indicates amplification [Herm, Lt, NTC]: you, who were dead in the sins and the
uncircumcision of your flesh.
3. It indicates concession [SSA; REB, TNT]: although you were dead in the sins and the
uncircumcision of your flesh, he made you alive together with him.
4. It indicates contrast [WBC; CEV, TEV]: you were dead in the sins and the uncircumcision
of your flesh, but he made you alive together with him. The emphasis is on the being made
alive [TH, WBC].
QUESTION—What is meant by νεκρούς ‘dead’?
It means spiritually dead [Ea, EG, EGT, ICC, Lg, Lns, NTC, SSA, TH, WBC; TEV], without
spiritual life [Lg, Mrt, SSA, WBC] and acting accordingly [SSA], morally dead [Ea, NTC,
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WBC], separated from God [Lg, Mrt, WBC], lost, under the dominion of death [Herm,
WBC], like dead people in relation to spiritual things [SSA], dead in relation to God [TH]. It
was their condition before they were Christians [Herm, Lg, NIC, TH, WBC], their condition
before they were incorporated into the people of God [Mrt], their natural, sinful state [Lg], a
state of insensibility and danger [Ea]. Spiritual death brings physical and eternal death with it
as a necessary consequence [ICC]. It means liable to eternal death, in which they already were
before they became Christians and which would have become a complete reality in the future
age if they had not believed in Christ [My].
1. It indicates reason [Ea, EG, EGT, Herm, Lns, Lt, NTC, WBC; CEV, NJB, NLT, REB, TEV,
TNT]: and you being dead because of the sins and the uncircumcision of your flesh.
2. It indicates circumstance [Alf, Mou, Mrt, My]: you were dead while you were sinning and
uncircumcised in your flesh.
3. It indicates grounds [SSA]: you were dead, since you were sinning and uncircumcised in
your flesh. Their state of constantly sinning was the clear evidence of their state of spiritual
death [SSA].
4. It indicates result [Lg]: you were dead, therefore you were sinning and uncircumcised in
your flesh.
QUESTION—What relationship is indicated by the second occurrence of καί ‘and’?
1. It indicates conjoining [Alf, EGT, ICC, Lg, Lt, Mrt, NTC, SSA, WBC]: the sins and the
uncircumcision of your flesh.
2. It indicates a close relationship between sins and uncircumcision [EG, My], the Gentiles
being uncircumcised, or pagan, sinners [EG], the two words together meaning in an
unconverted state [My].
3. It indicates amplification [Lns]: sins, that is, the uncircumcision of your flesh. The flesh was
their mass of sins that had to be removed with spiritual circumcision [LN]
QUESTION—What is meant by ἀκροβυστίᾳ ‘uncircumcision’?
1. It means being physically uncircumcised [Alf, Ea, EG, ICC, Mou, My, TNTC; TNT],
Gentiles [Ea, EG, Mrt], an outcast and disadvantaged people [Mrt]. The fact that the Gentiles
were not circumcised symbolized the fact that they were alienated from God and that they
were in an unregenerate state [EG]. It was a symbol of their separation from God’s covenants
[Mou], a symbol of their being alienated from God [ICC]. It was because of their physical
uncircumcision that they were in a bad state spiritually, the physical uncircumcision showing
that they were heathen [Ea].
2. It means uncircumcision in a spiritual sense [Lg, Lt, NTC, SSA], uncircumcision in an
ethical sense [EGT, Lg, NTC], which is symbolized by the physical uncircumcision [Lt,
NTC]. It means the state of being guilty, sinful, impotent and hopeless [NTC]. It is all the sins
as a mass [Lns].
3. It means both physically and spiritually uncircumcised. They were Gentiles, and they were
also separated from God and his covenant. They were both pagan and godless, being in a state
of permanent disobedience, their state before they were Christians [WBC].
QUESTION—What is meant by σαρκὸς ‘flesh’?
1. It means the sinful nature [Alf, Herm, Lg, Lns, Lt, My, SSA, WBC; NIV, NLT], original sin
[My].
2. It means the physical flesh [BAGD, Ea, EG, ICC, Mou, TNTC; NJB].
QUESTION—How are the nouns related in the genitive construction τῇ ἀκροβυστίᾳ τῆς
σαρκὸς ὑμῶν ‘the uncircumcision of your flesh’?
1. Flesh amplifies uncircumcision [Alf, EGT, Lg]: uncircumcision, which consists of the flesh.
2. Uncircumcision modifies flesh [EG; NAB]: uncircumcised flesh.
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3. The Colossians had been literally and physically uncircumcised as regards their sinful
nature, which sinful nature was put off in the moral circumcision of 2:11 [My]. Now that their
sinful nature had been put off, it does not matter that they were uncircumcised [Alf, My].
4. This genitive construction means to be controlled by the sinful nature [SSA].
you he-made-alive-togethera with him,
TEXT—Instead of ὑμᾶς ‘you’, some manuscripts have ἡμᾶς ‘us’. In some manuscripts neither
word occurs. GNT selects the reading ὑμᾶς ‘you’ with a B rating, indicating that the text is
almost certain. No translation reads ἡμᾶς ‘us’. Both words are omitted or not translated only
by KJV.
LEXICON—a. aorist act. indic. of συζωοποιέω (LN 23.95) (BAGD p. 776): ‘to make alive together
with’ [BAGD, Herm, NTC; NASB, NRSV], ‘to make alive with’ [WBC; CEV, NIV, NLT],
‘to bring to life with’ [NJB, REB, TEV], ‘to bring to life together with’ [NIC], ‘to bring to life
again with’ [TNT], ‘to quicken together with’ [Lns; KJV], ‘to raise to life together with’
[LN], ‘to cause to become alive with’ [SSA], ‘to give new life in company with’ [NAB]. The
aorist tense is translated by the perfect [NJB, REB, TEV].
QUESTION—What is the significance of the repetition of ὑμᾶς ‘you’?
It is repeated for emphasis [ICC, Lg, Lt, NTC, WBC]. It is repeated because of the emphasis
on the being made alive together [My]. It gives the sense of being contrary to expectation, you
of all people [SSA]. Even on them [Lt, NTC; TNT], who were so hopelessly lost, was this
grace bestowed [NTC]. It is repeated for clarity, because of the lengthy description of ‘you’ in
the preceding clause [EG].
QUESTION—What is meant by συνεζωοποίησεν ‘he made alive together’?
It means to give a new life [Mrt, NIC, TH, WBC], to raise from a state of spiritual death to
new life [EG, Mrt], to make alive spiritually [Ea, Lns, SSA]. It is a spiritual resurrection
[EGT, ICC], a moral renewal [EGT]. It refers to the present state of the believer’s salvation
[WBC]. It begins at regeneration and will be perfected at the resurrection [Lg]. The spiritual
resurrection includes the physical resurrection [Alf, ICC]. The spiritual life will be continued
in the future glorified life, the two being essentially the same [Lt]. It is realized only ideally
now and will become a reality when Christ returns [My].
QUESTION—Who is the actor of συνεζωοποίησεν ‘he made alive together’?
The actor is God [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, Mrt, My, NIC, NTC,
SSA, TH, TNTC, WBC; NAB, NIV, NRSV, TEV, TNT].
QUESTION—What is the significance of the repetition of σύν ‘with’, both as a verb prefix and
as an independent preposition?
It is emphatic [Lg]. It gives strong emphasis to the union with Christ [Herm, Lns], showing
that the prefix is important [WBC].
QUESTION—What is meant by σὺν αὐτῷ ‘with him’?
It means in union with Christ [Ea, EG, Lns, WBC], in fellowship with him [Herm, Lg, My], a
participation in his resurrection [NIC, NTC, WBC], a sharing in his resurrected life [NIC,
WBC], a partaking in the life and power of his resurrection [TNTC], a sharing in the new life
[WBC], joined to him [Herm], incorporated in him [WBC]. It means that the believers’ being
made alive is a result of Christ’s resurrection [EG]. Their being made alive is a result of their
fellowship with Christ [My]. It is in union with Christ that they are made alive [WBC].
It means that what happened when Christ was physically raised from the dead happens to us
in a spiritual way. Our being made alive spiritually is the result of his physical resurrection
[Lns]. God, in the very act of raising Christ from the dead, also raised the believers [NTC].
The believers share in the new life which Christ received at his resurrection. It is in union

act. active
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with him that this new life is received [WBC]. Objectively, this happened when Christ was
raised from the dead. Subjectively, it happened when the Colossians were received into the
fellowship of those belonging to Christ [Alf]. God reckons that what happened to Christ in
that he was raised from the dead has also happened to those who are in Christ [TNTC]. It
means having forgiveness of sins [Herm].
having-forgivena us all the sins.b
TEXT—Instead of ἡμῖν ‘us’, some manuscripts have ὑμῖν ‘you’. GNT selects the reading ἡμῖν
‘us’ with an A rating, indicating that the text is certain. Only KJV reads ὑμῖν ‘you’.
LEXICON—a. aorist mid. participle of χαρίζομαι (LN 40.10) (BAGD 2. p. 876): ‘to forgive’
[BAGD, Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions except NAB], ‘to pardon’
[BAGD; NAB], ‘to remit’ [BAGD]. It means to remit [Herm, My, WBC], to pardon [WBC],
to blot out [My], to wipe away, to rub out [TH], and can refer to canceling a debt [Herm, Lt,
My, WBC]. It refers to God’s restoring the fellowship between him and people, which has
been broken because of their sin [TH]. The participle is translated in the indicative mood
[Herm, SSA, WBC; NAB, NIV, NJB, NLT, REB, TEV, TNT]. The aorist tense is translated
by the perfect [NJB, REB], by the present [Lns].
b. παράπτωμα (LN 88.297) (BAGD 2.b. p.621): ‘sin’ [BAGD, LN, SSA; CEV, NAB, NIV,
NJB, NLT, REB, TEV, TNT], ‘trespass’ [Herm, Lns, NIC, NTC, WBC; KJV, NRSV],
‘transgression’ [BAGD, LN; NASB], ‘false step’ [BAGD]. It usually refers to sin against God
[BAGD]. It means sin [Ea, EG, Lt, My, NIC, SSA, TNTC, WBC], transgression [Alf, EG,
ICC, Lns, Lt, NTC], trespass [EG, Mrt].
QUESTION—What relationship is indicated by the use of the participle χαρισάμενος ‘having
forgiven’?
1. It indicates a sequential relationship [Alf, ICC, My; KJV, NASB]: he made you alive
together with him after he forgave us all our sins.
2. It indicates a simultaneous relationship [EG, EGT, Lt; CEV, NRSV]: he made you alive
together with him when he forgave us all our sins.
3. It indicates reason [Ea, Herm, TNTC, WBC; REB]: he made you alive together with him,
because he forgave us all our sins. The forgiveness of sins did away with the cause of death
[WBC]. The sins being the cause of the state of death, they had to be forgiven before the
Colossians could be brought out of death [Ea].
4. It indicates means [Lg, NTC]: he made you alive together with him by forgiving us all our
sins.
5. It indicates a simultaneous and means relationship [Lns]: he made you alive together with
him when he forgave us all our sins and by forgiving us all our sins.
6. It indicates another specific of ‘having been filled’ of 2:10 [Mrt, SSA]: you are spiritually
complete, that is, he made you alive together with him and he forgave us all our sins.
7. It indicates amplification [Mrt]: he made you alive together with him, that is, he forgave us
all our sins.
QUESTION—Who is the actor of χαρισάμενος ‘having forgiven’?
The actor is God [Alf, Ea, EG, Herm, ICC, Lns, Mou, My, NIC, NTC, SSA, TH, TNTC,
WBC; NLT, TEV].
QUESTION—To whom does ἡμῖν ‘us’ refer?
It includes Paul [Ea, EGT, ICC, Lns, Lt, Mrt, My, NTC, TNTC, WBC] and Timothy [Lns]. It
refers to Jews and Gentiles, to all of us [Ea, EG, Lt, Mou, NTC, TNTC, WBC]. It refers to all
Christians [Alf, My, NTC, SSA, TH]. It makes the forgiveness of sins universal [Lg].
Changing from the ‘you’ of the previous clause to ‘us’ in this clause indicates that it is not
only the Colossians for whom God has done all these things [Lns].

mid. middle
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2:14 Having-canceleda the bondb againstc us in-the ordinancesd which was hostilee to-us,
LEXICON—a. aorist act. participle of ἐξαλείφω (LN 13.102) (BAGD 2. p. 272): ‘to cancel’ [SSA,
WBC; NAB, NIV, NLT, REB, TEV, TNT], ‘to cancel out’ [NASB], ‘to blot out’ [BAGD,
Lns, NIC, NTC; KJV], ‘to wipe out’ [Herm, LN; CEV, NJB], ‘to erase’ [NRSV], ‘to
eliminate, to do away with’ [LN], ‘to remove, to destroy, to obliterate’ [BAGD]. It means to
cause something to cease by obliterating any evidence [LN]. The participle is translated in the
indicative mood [Herm, SSA; NAB, NJB, NLT, TEV, TNT]. The aorist tense is translated by
the present [KJV, NRSV].
b. χειρόγραφον (LN 33.40) (BAGD p. 880): ‘bond’ [BAGD, NIC; NAB, REB, TNT], ‘record
of debt’ [LN; NJB], ‘certificate of indebtedness’ [BAGD, Herm], ‘certificate of debt’
[NASB], ‘IOU’ [WBC], ‘handwriting’ [Lns; KJV], ‘handwritten document’ [BAGD, NTC],
‘written code’ [NIV], ‘record’ [NRSV], ‘account’ [LN]. The phrase τὸ καθ’ ἡμῶν
ξειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν ‘the bond against us in the ordinances
which was hostile to us’ is translated ‘the charges that were against us for disobeying the Law
of Moses’ [CEV], ‘the record that contained the charges against us’ [NLT], ‘the document
which stated the charges against us and which indicted/ condemned us’ [SSA], ‘the
unfavorable record of our debts with its binding rules’ [TEV].
c. κατά with genitive object (LN 90.31) (BAGD I.2.b.β. p. 405): ‘against’ [BAGD, LN, NIC;
NASB], ‘hostile to’ [Lns], ‘in opposition to, in conflict with’ [LN]. The prepositional phrase
καθ’ ἡμῶν ‘against us’ is translated by a dependent clause: ‘that/which was against us’ [NTC,
WBC; KJV, NIV], ‘which was made out against us’ [Herm]. The phrase καθ’ ἡμῶν … ὃ ἦν
ὑπεναντίον ἡμῖν ‘against us … which was hostile to us’ is translated ‘that/which stood
against us’ [NIC; NAB, NJB, NRSV], ‘which was outstanding against us’ [REB], ‘there it
was, condemning us at every point’ [TNT].
d. δόγμα (LN 33.333) (BAGD 1. p. 201): ‘ordinance’ [BAGD, LN, NIC; KJV], ‘decree’
[BAGD, Lns; NASB], ‘regulation’ [Herm, WBC; NIV], ‘law’ [LN; NJB], ‘law’s demand’
[TNT], ‘legal demand’ [NRSV, REB], ‘requirement’ [BAGD, NTC], ‘rule’ [LN], ‘binding
rule’ [TEV], ‘command’ [BAGD], ‘claim’ [NAB]. It means ordinance [EG, EGT, ICC, Lt,
NIC, NTC], decree [EG, ICC, Lt, Mou, NIC], legal decree [My], legal demand [NTC, WBC],
binding statute [Herm, WBC], rule [NTC, TH], ceremonial regulation [NTC], command
[My], formulated commandment [EGT], detailed commandment [TNTC], strict requirement
[Mrt], charge [SSA], indictment [WBC].
e. ὑπεναντίος (LN 39.6) (BAGD p. 838): ‘hostile’ [BAGD, LN; NASB], ‘contrary’ [BAGD;
KJV]. This adjective is also translated by a participle: ‘opposed’ [BAGD, Lns]. The phrase
ὑπεναντίον ἡμῖν ‘contrary to us’ is translated ‘against us’ [Herm]. The clause ὃ ἦν
ὑπεναντίον ἡμῖν ‘which was hostile to us’ is translated ‘which/that stood opposed to us’
[WBC; NIV], ‘which testified against us’ [NTC]. The word means hostile [EG, EGT, ICC,
My, WBC], actively hostile [Lt], opposed [EG, Mou], directly opposed [ICC, Lt], persistently
opposed [Lt], contrary [WBC], inimical, deeply and actively antagonistic [Ea]. It emphasizes
the active hostility [WBC].
QUESTION—What relationship is indicated by the use of the participle ἐξαλείψας ‘having
canceled’?
1. It explains the preceding action of forgiving sins [EG, Mrt, NIC, SSA, TH]: having forgiven
us all our sins, which is like his canceling the bond against us.
2. It indicates a restatement [Alf]: having forgiven us all our sins, that is, having canceled the
bond against us.
3. It indicates reason [EGT, Lns, My, WBC]: having forgiven us all our sins, because he
canceled the bond against us.
4. It indicates means [Ea, ICC, TNTC]: he forgave us all our sins by canceling the bond against
us.
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QUESTION—What is meant by ἐξαλείψας ‘having canceled’?
It means to cancel a document [Ea, EG, EGT, Herm, Lns, Lt, Mou, Mrt, My, NIC, SSA, TH],
to destroy a document [EG, Herm, NTC, WBC], to wipe out the writing [Alf, Ea, EG, ICC,
Mrt, TH, TNTC, WBC], to invalidate a document [My, TH]. The prefix ἐξ intensifies it,
giving it the meaning of complete obliteration or canceling [EG, NTC]. It refers to the
atonement which was accomplished when Christ died [Lns]. It was the liability to punishment
which was canceled, not the moral law in itself. The ceremonial law, having served its
purpose, has ceased to exist [Ea]. It was the judgmental aspect of the bond which was
canceled [Mrt]. The power which the law had over us was canceled [NIC]. The law was
abolished in its demanding character, in its threatening us with a curse, and in its being a way
to salvation [NTC].
QUESTION—Who is the actor of ἐξαλείψας ‘having canceled’?
1. The actor is God [Alf, Ea, EG, EGT, Herm, ICC, Lns, Lt, My, NTC, SSA, TH, TNTC,
WBC; NLT, TEV].
2. The actor is Christ [Mrt, NIC].
QUESTION—What is meant by χειρόγραφον ‘bond’?
1. It refers to a debtor’s bond [Ea, EG, EGT, Herm, ICC, Lg, Lt, Mou, Mrt, My, NIC, SSA,
TH, TNTC, WBC; NAB, NASB, NJB, REB, TEV, TNT]. It means a bond [Ea, EG, EGT,
ICC, Lg, Lt, Mou, Mrt, NIC, WBC], an IOU note [EG, Mou, Mrt, TH, TNTC, WBC], a
written acknowledgment of indebtedness [Ea, EG, ICC, NIC, TH, WBC], a certificate of debt
[EG, Herm, Mrt, WBC], a bill of debt [EG, My], a written statement of indebtedness [Mou,
SSA], a note of indebtedness [WBC], a record of debts, a paper that says how much we owe,
a list of all our debts [TH], an obligatory document of debt [My], a written bond, a claim of
unpaid debt [Ea], a note of hand [Ea, EGT, Lt], an unpaid note of hand [ICC], an obligation
[Lt], handwriting [Ea, Lg, My], a handwritten document [EG, TH, WBC], a written code
[TNTC]. It was signed by the debtor [Ea, EG, Lt, Mou, NIC, TH, WBC]. The metaphor is not
to be pressed to the extent [EGT, ICC, My] of having it written by the debtor [ICC, My] or of
having it signed by the debtor [EGT]. It is implied that the debt was owed to God [Herm,
Mou, My, WBC].
2. It does not refer to a debtor’s bond [Alf, Lns, NTC]. It means handwriting [Alf, Lns, NTC], a
handwritten document [Lns, NTC], a written code [NTC], a bond [Alf].
QUESTION—To what does χειρόγραφον ‘bond’ refer?
1. It refers to the law of Moses [Alf, Ea, EG, EGT, ICC, My, NTC, TH, TNTC] in its entirety
[Alf, Ea, EGT, My, NTC], meaning its power to punish [Ea]. It refers to God’s written law, to
his whole law [Lns]. It refers to God’s law, which includes more than just the law of Moses
[Lg]. It refers to the law [NIC]. This word is used here because the Ten Commandments,
which represent the law, were written by God on tablets of stone [Alf]. Because the law is
unfulfilled, it can be referred to as an unpaid note of hand [ICC].
2. It refers to the conscience, which in its moral assent signs the obligation [Lt]. For the Jews it
is their acceptance of God’s law as an obligation to be obeyed, and for the Gentiles it is their
recognition, through their consciences, of their obligation to do what they know of God’s
moral law [Mou, WBC].
3. It is not the law, but it is a document drawn up, as it were, by God, listing the charges against
us [SSA].
QUESTION—To whom does ἡμῶν ‘us’ refer?
It refers to both Jews and Gentiles [Alf, Ea, EGT, ICC, Lg, Lt, Mou, My, TNTC, WBC], to all
people [Lns, NTC].
QUESTION—What is meant by καθ’ ἡμῶν ‘against us’?
It means that it was a testimony against us [EG, Lg, NIC], testifying to our indebtedness [EG,
Lg], accusing us of guilt [EG], proving our guilt [NIC], obligating us [Lg]. It stood against us
[Herm]. It condemned us [Alf, NTC] and stood in the way of our having access to God [Alf].
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It was against us because of our failure to discharge its obligations [Mou, WBC]. It was
against us because we couldn’t meet its demands [Lns]. It was against us in the sense that
there was a debt which needed to be paid [Mrt, SSA, TH]. It means that it had a claim against
us [EGT]. It had a hostile attitude toward us because of our failure to obey it [Ea]. It means
that the bond was valid with respect to us [ICC, Lt].
QUESTION—What was against us?
1. The bond was against us [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, Mrt, My, NIC,
NTC, WBC; KJV, NIV, TEV].
2. The ordinances were against us [LN, SSA; NASB].
QUESTION—To what does δόγμασιν ‘ordinances’ refer?
It refers to the demands made by the law of Moses [EG], to divine decrees, to all of God’s
demands on us [Lns], to commandments which were well-known [Lg]. It refers to the Mosaic
ordinances primarily, but also includes all decrees of moral and social principles and of
religious duties [Lt]. It refers to the charges listed against us by God, the penalty for which
was death [SSA]. It refers to handwriting which shows that we are condemned to be punished
[Ea].
QUESTION—With what does τοῖς δόγμασιν ‘in the ordinances’ relate, and what is its
function?
1. It relates to ‘bond’ [Alf, Ea, EG, ICC, Lg, Lns, Lt, My, NIC, SSA, TNTC; KJV, NAB,
NASB, NIV, TEV]. The bond consisted of the ordinances [Alf, ICC, Lt, TNTC; NASB],
contained the ordinances [EG, Lg, Lns, My, NIC, SSA; NIV, TEV], was described by the
ordinances [Ea]: the bond, which was in the form of ordinances.
2. It relates to ‘which was hostile to us’ [EGT, Herm, Mrt, NTC, WBC].
2.1 It indicates the reason why the bond was hostile to us [Herm, WBC]: which, because of the
ordinances, was hostile to us. It says why the bond was effective in its hostility against us
[Herm].
2.2 It indicates the means by which the bond was hostile to us [Mrt, NTC]: which, by means of
the ordinances, was hostile to us.
QUESTION—In what sense was the bond hostile to us?
It condemned us [Mrt, SSA], indicted us [SSA]. It threatened us with a penalty because of our
being unable to pay the debt [EG]. It bore testimony against us as sinners [NTC]. It had a case
against us [WBC]. We could not meet its claims against us [EGT]. It was a barrier standing in
our way. It kept us locked up in sin, keeping the Jews shut up under sin, and keeping the
Gentiles shut out from any hope of becoming members of God’s people [TNTC].
QUESTION—What is the relationship in meaning between the phrase καθ’ ἡμῶν ‘against us’
and the clause ὃ ἦν ὑπεναντίον ἡμῖν ‘which was hostile to us’?
1. They are equivalent in meaning [Alf, Herm, Lg, Lns, My, SSA, TH; NAB, NJB, NRSV,
REB, TEV]. It is for emphasis [Alf, Herm, Lg, Lns, My, SSA]. It emphasizes the fact that the
bond, or the law, instead of being a help to us, was a hindrance [Alf].
2. They are not equivalent in meaning [Ea, EG, EGT, ICC, Lt, NTC, TNTC, WBC; NIV]. The
phrase ‘against us’ emphasizes the fact of our indebtedness, and the clause ‘which was hostile
to us’ emphasizes that the bond was actively hostile [EG, WBC], the first being an accusation
of guilt, and the second a threat of punishment for not paying the debt [EG]. The phrase
means that the law had a claim against us, and the clause means that we could not meet that
claim [EGT]. The phrase states that the law was valid with respect to us, and the clause
expresses its hostility towards us [ICC, Lt], its active hostility [Lt]. The phrase refers to a
hostile attitude, the clause to an antagonism which was deep and active [Ea]. The phrase
refers to active opposition or enmity, and the clause to a barrier standing in the way [TNTC].
and he-has-takena it out-ofb the wayc having-nailed it to-the cross;
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LEXICON—a. perf. act. indic. of αἴρω (LN 20.43) (BAGD 4. p. 24): ‘to take’ [NIC, NTC; KJV,
NASB], ‘to destroy’ [BAGD, LN], ‘to take away, to remove’ [BAGD], ‘to do away with’
[LN]. The phrase ἦρκεν ἐκ τοῦ μέσου ‘he has taken out of the way’ is translated ‘to take
away’ [WBC; CEV, NIV], ‘to remove’ [Herm, SSA], ‘to destroy’ [NJB], ‘to do away with
completely’ [TEV], ‘to set aside’ [NRSV, REB], ‘to snatch up’ [NAB], ‘to take right away’
[TNT], ‘to bear clear away’ [Lns], ‘to take and destroy’ [NLT]. The perfect tense is translated
by the aorist [SSA; KJV, NIV, NLT, NRSV, TEV]. The perfect indicative is translated by a
present participle [NAB].
b. ἐκ with genitive object (LN 84.4): ‘out of’ [LN, NIC, NTC; KJV, NASB], ‘out from, from’
[LN], not explicit [Herm, Lns, SSA, WBC; all versions except KJV, NASB].
c. μέσος (LN 83.10) (BAGD 2. p. 507): ‘way’ [NIC, NTC; KJV, NASB], ‘middle’ [BAGD,
LN], ‘midst’ [LN], not explicit [Herm, Lns, SSA, WBC; all versions except KJV, NASB].
1. It indicates conjoining [Alf, Ea, EG, Herm, SSA, TNTC]: he canceled the bond against us in
the ordinances which was hostile to us, and he has taken it out of the way. He not only blotted
out the writing of the document, he also took away the very parchment [Ea]. The conjoining
makes it an illustration of the clause in 2:13: ‘having forgiven all the sins’ [SSA].
2. It indicates amplification [Lns, My]: he canceled the bond against us in the ordinances which
was hostile to us, that is, he has taken it out of the way. Taking it out of the way was the
perfect accomplishment of the act [My].
3. It indicates result [WBC]: by canceling the bond against us in the ordinances which was
hostile to us, he has taken it out of the way.
4. It indicates means [Mou]: having canceled the bond against us in the ordinances which was
hostile to us, by taking it out of the way.
5. It indicates equivalence [NTC]: he canceled the bond against us in the ordinances which was
hostile to us, that is, took it out of the way.
QUESTION—What is meant by αὐτὸ ἦρκεν ἐκ τοῦ μέσου ‘he has taken it out of the way’?
It means that he has removed it [Herm, Lt, Mou, NIC, SSA] and put it out of sight [Lt],
removed it completely [EG, Lg, TNTC] from the scene [TNTC], from sight [EG], removed it
as an obstruction out of the way [ICC, My], removed it decisively [WBC], carried it away
[Herm, Lns, My] and it is no longer in its place [My], taken it out of the way [Alf, Ea], taken
it away [EG, My], set it aside [EG, Mrt], lifted it up [EG], destroyed it [WBC]. He has made it
invalid [Herm, TH], canceled it [NIC], canceled its validity [EG], abolished it [EGT], done
away with it, made it ineffective, caused it to no longer have power [TH], completely
abrogated it, annulled it [NTC].
QUESTION—What is meant by ἐκ τοῦ μέσου ‘out of the way’?
It means out of the way [Alf, Ea, ICC, My], out of the midst [EGT], out of sight [Lt]. It means
from our midst, aside, and it reinforces the meaning of the verb ‘he has taken it’ [EG]. It
refers to the bond being a sort of barrier between God and us [SSA].
QUESTION—What is the significance of the perfect tense of ἦρκεν ‘he has taken’?
It represents a past act whose consequences are still operative. The bond has been taken away,
and it remains that way [Ea, EGT, Lg, Lns, My, SSA, WBC]. It calls attention to the present
state of freedom, which is a result of past action [ICC]. It refers to the present state of being
free from debt [EG]. It gives emphasis to the verb [Ea]. Paul uses the perfect tense here
because of his feeling of relief and gratitude [ICC, Lt].
QUESTION—Who is the actor of ἦρκεν ‘he has taken’?
1. The actor is God [Alf, Ea, EG, EGT, Herm, ICC, My, NTC, SSA, TH, TNTC, WBC; NLT,
TEV].

perf. perfect
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2. The actor is Christ [Lt, Mrt, NIC].
QUESTION—In what sense has the bond been taken away?
It has been made invalid [Herm, TH], ineffective. It no longer has power [TH]. The bond, or
law, no longer brings a curse to the believer. It is no longer how we obtain eternal life [NTC].
The law stood in the way of our being reconciled to God, and it was taken out of the way
[My].
QUESTION—What relationship is indicated by the use of the participle προσηλώσας ‘having
nailed’?
1. It indicates means [Alf, Ea, EG, Herm, Lg, Lns, Mou, Mrt, My, NTC, SSA, TNTC, WBC;
NJB, NLT, TEV].
1.1 It is means of canceling the bond and taking it out of the way [Alf, Lns, My, SSA, WBC]: he
has canceled the bond against us in the ordinances which was hostile to us and has taken it out
of the way, which things he did by nailing it to the cross.
1.2 It is means of taking it out of the way [Ea, EG, Lg, Mrt, NTC; NJB, NLT]: he has taken it out
of the way by nailing it to the cross.
1.3 It is means of canceling the bond [Herm, Mou]: having canceled the bond against us in the
ordinances which was hostile to us, by nailing it to the cross.
2. It indicates amplification [ICC]: he has taken it out of the way, that is, he nailed it to the
cross.
3. It indicates illustration [NIC]: he has taken it out of the way, which is like nailing it to the
cross.
4. It indicates a sequential relationship [CEV, NAB, TNT]: he took it and nailed it to the cross.
QUESTION—Who is the actor of προσηλώσας ‘having nailed’?
1. The actor is God [Ea, EG, EGT, Herm, My, SSA, TH, TNTC, WBC].
2. The actor is Christ [Lt, Mrt, NIC].
QUESTION—In what sense was the bond nailed to the cross?
When Christ died, he bore the curse of the law for us [Alf, ICC, Lg, My]. When he was nailed
to the cross, the law was also nailed there, and thus it was not in the way any longer [Alf,
ICC, My]. It was by the death of Christ that its validity was canceled [EG, TH], because his
death wiped out our indebtedness and brought us forgiveness of sins [TH]. It lost its power to
condemn us [Alf, Lg]. When Christ was nailed to the cross, in him the bond, or the law, was
also nailed there [EGT, Lns, NTC]. When he died, the law also died [Lns, NTC]. Because
Christ died and we died with him, the bond is no longer valid as respects us; we are released
from its obligation [Mou]. When he was nailed to the cross, the law’s power to condemn was
nailed there with him and died. Jesus bore its sentence [Ea]. When Christ died, the law lost its
power to punish us [My]. It has no more legal claim against us. It is no longer our means of
salvation [NTC]. Being nailed to the cross refers to the custom of putting the inscription of the
victim’s crime on the cross. It was by Christ’s death for us that our debt was forgiven [Herm,
WBC]. Instead of the inscription which Pilate put over Jesus’ head on the cross, Paul saw
there the bond that accused all people. Jesus died as our representative, and so, because we
died with him we have new life and need never die again [TNTC]. It does not refer to the
custom of putting the inscription of the victim’s crime on the cross [Ea]. It is a figurative
statement, in that no such document was nailed to the cross. Its meaning is Christ dying on the
cross [SSA]. This act was to defiantly demonstrate his victory to the powers of evil [Mrt,
NIC].
2:15 having-disarmed/stripped-himself-ofa the rulersb and the authoritiesc
LEXICON—a. aorist mid. participle of ἀπεκδύομαι (LN 49.20) (BAGD 2. p. 83): ‘to disarm’
[BAGD; NAB, NASB, NIV, NLT, NRSV, REB], ‘to strip’ [Herm, Lns, NIC; NJB], ‘to strip
of power’ [NTC], ‘to strip of authority and dignity’ [WBC], ‘to strip off the clothing’ [LN],
‘to undress, to disrobe’ [LN], ‘to spoil’ [KJV], ‘to free oneself from the power of’ [TEV], ‘to
defeat’ [SSA; CEV]. This clause is translated ‘Christ stripped the demonic rulers and
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authorities of their power over him’ [TNT]. This participle is translated in the indicative mood
[Herm, LN, SSA; NAB, NJB, NLT, NRSV, REB, TEV, TNT]. In this verse the word appears
to have a figurative meaning, or it may refer to the stripping away of their weapons and thus
removing their authority and power [LN].
b. ἀρχή (LN 12.44; 37.56) (BAGD 3. p. 112): ‘ruler’ [BAGD, LN; NASB, NRSV], ‘spiritual
ruler’ [TEV], ‘demonic ruler’ [TNT], ‘evil ruler’ [NLT], ‘rulership’ [Lns], ‘principality’
[NIC, NTC, WBC; KJV, NAB], ‘power’ [Herm, LN (12.44); CEV, NIV], ‘cosmic power’
[REB], ‘authority’ [BAGD, LN (12.44)], ‘sovereignty’ [NJB], ‘lordship, wicked force’ [LN
(12.44)], ‘governor’ [LN (37.56)]. The two nouns τὰς ἀρχὰς καὶ τὰς ἐξουσίας ‘the rulers and
the authorities’ are translated ‘the spirit beings that rule’ [SSA]. This word is used of angelic
and demonic powers, because they were thought of as having a political organization
[BAGD]. See this word at 1:16 and 2:10.
c. ἐξουσία (LN 12.44; 37.38): ‘authority’ [LN, Lns, NTC; NASB, NIV, NLT, NRSV, REB,
TEV, TNT], ‘power’ [LN (12.44), NIC, WBC; KJV, NAB], ‘ruler’ [LN], ‘force’ [CEV],
‘ruling force’ [NJB], ‘principality’ [Herm], ‘lordship, wicked force’ [LN (12.44)]. See this
word at 1:16 and 2:10.
QUESTION—What relationship is indicated by the use of the participle ἀπεκδυσάμενος
‘having disarmed’?
1. It indicates a temporal circumstance of the following clause [Ea, EG, Lns, My, NTC, WBC;
KJV, NASB, NIV]: after he had disarmed/stripped himself of the rulers and authorities, he
made a show of them in public/boldness.
2. It indicates the result of what precedes [NAB, NLT]: he has taken the bond out of the way,
with the result that he has disarmed/stripped himself of the rulers and authorities.
3. It indicates a comment on the cross [CEV, REB, TEV, TNT]: he nailed it to the cross, and
on that cross he disarmed/stripped himself of the rulers and authorities.
4. It indicates another specific of ‘having been filled’ (2:10) [SSA].
QUESTION—What is meant by ἀπεκδυσάμενος ‘having disarmed/stripped himself of’?
1. The middle voice has an active meaning of ‘disarmed’ [BAGD, Ea, EG, EGT, Herm, ICC,
Lg, LN, Lns, My, NIC, NTC, SSA, TNTC, WBC; all versions except TEV, TNT]. It means to
divest of power [EG, Herm, Lg, My, NIC, WBC] and dignity [EG, WBC], to strip of power
and authority [Ea, Lns], to render powerless [Herm, My], to render helpless [EG], to disarm
[EG, ICC, My, NIC, NTC] completely [ICC, NIC], to strip of armor [EG, Lg, Lns, My, NIC]
and to take the armor from the one so stripped [Lns, My], to strip naked [TNTC], to spoil [Ea,
EGT, ICC, Lns] completely [Ea, ICC], to despoil [EG, EGT, Lns] of dominion [EGT], to
completely strip [EG]. The reason the middle voice is used is because it portrays an action
done in the interest of the actor [EG, ICC, Lns, My, NIC]. The rulers and authorities were
stripped of their ruling and authoritative power which they had usurped because of their
hostility to God [Lns]. The dominion they had exercised was taken away from them [EGT].
2. The middle voice has a middle meaning of ‘stripped himself of something’ [Alf, Lt, Mou,
Mrt; TEV, TNT]. It means to divest oneself of [Alf, Mou, Mrt], to put off from oneself [Alf],
to strip off from oneself [Mrt], to completely strip off and put away, to completely strip off
and cast aside [Lt].
2.1 When the rulers and authorities are considered to be evil angels—the meaning is that the
powers of evil had clung to Jesus’ humanity like a robe, and they were stripped off and cast
aside forever [Lt, Mou].
2.2 When the rulers and authorities are considered to be good angels—the meaning is that God
divested himself of the administration of angels as to the law, from then on manifesting
himself without a veil in Jesus, who is now over all the rulers and authorities and the only
head of his people [Alf].
QUESTION—Who is the actor of ἀπεκδυσάμενος ‘having disarmed/stripped himself of’?
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1. The actor is God [Alf, Ea, EG, EGT, Herm, Lg, Lns, My, NTC, SSA, TNTC, WBC; NAB,
NLT].
2. The actor is Christ [Lt, Mou, Mrt, NIC; TEV, TNT].
QUESTION—What is meant by τὰς ἀρχὰς καὶ τὰς ἐξουσίας ‘the rulers and the authorities’?
1. They are evil powers [Lt, Mou, Mrt, My, NTC], powers which rule in the world [EG, Herm,
Mrt, My], who want to enslave people [EG, Herm, WBC], who exercise rule and authority
[Lns], hostile spiritual powers [Ea], hostile forces [EG, My, NIC], evil spirit beings [Mrt],
demons [Herm, My, WBC; TNT], the evil angels [Lg, Lns, My, NTC] and Satan [Ea, Lns, Lt,
My, NTC]. They bring accusations against us [Mrt, NTC].
2. They are good angels, the ones by whom the law was given [Alf, EGT, ICC].
3. They are national gods and deities, and include political and religious power structures. They
are not evil in themselves, but they had usurped the power which rightfully belonged to Christ
[TNTC].
QUESTION—When did the disarming/stripping occur?
It occurred when Jesus died on the cross [Alf, Ea, Lt, TNTC, WBC] and all the law was
accomplished [Alf]. It occurred when Christ descended to hell, mentioned in 1 Peter 3:18, 19
[Lns].
he-made-a-showa (of them) inb public/boldness,c
LEXICON—a. aorist act. indic. of δειγματίζω (LN 25.200) (BAGD p. 172): ‘to make a show’ [KJV,
NAB, TNT], ‘to make a spectacle’ [NIV, REB, TEV], ‘to make a display’ [NASB], ‘to put on
display’ [Herm], ‘to parade’ [NJB], ‘to make an example’ [BAGD; NRSV], ‘to make an
exhibition’ [NIC], ‘to demonstrate’ [SSA], ‘to expose’ [BAGD, WBC], ‘to expose to
disgrace’ [NTC], ‘to disgrace’ [BAGD], ‘to disgrace in public’ [LN], ‘to put to shame’ [LN,
Lns], ‘to shame’ [NLT], ‘to lead away as prisoners’ [CEV].
b. ἐν with dative object (LN 28.29): ‘in’ [NJB]. See ἐν παρρησίᾳ ‘in public/boldness’ in the
next item.
c. παρρησία (LN 28.29) (BAGD 2. p. 630): ‘public’ [NJB], ‘openness to the public’ [BAGD].
The prepositional phrase ἐν παρρησίᾳ ‘in public/ boldness’ is translated ‘public’ [BAGD,
Herm, NIC; all versions except KJV, NJB, NLT], ‘publicly’ [LN, Lns, NTC, SSA; NLT],
‘openly’ [KJV], ‘for all to see’ [WBC], ‘in an evident manner’ [LN].
QUESTION—What is meant by ἐδειγμάτισεν ‘he made a show’?
It means to exhibit [Alf, Ea, EGT, ICC, My, NIC, SSA], to display [EG, Herm, Lt, Mou, NIC,
WBC], to expose [Ea, EG, Herm, Lns, SSA], to make a show [Lg, Lns, My] in a triumph to
the objects’ shame [Lg, My] and the victor’s honor [Lg], to make an example [EG, Lns], to
make a public spectacle [EG], to expose to public display [EG], to exhibit that they have been
conquered [My], to show in true character [WBC], to demonstrate [SSA], to cause to be seen
[TH]. Some say that it includes the idea of putting to shame [Lg, Lns, Mrt, My, NTC, SSA,
TNTC], of exposing to ridicule [Herm]. Others think that it does not include the idea of
putting to shame [Alf, Ea, EGT, ICC].
QUESTION—Who is the actor of ἐδειγμάτισεν ‘he made a show’?
1. The actor is God [Alf, Ea, EG, Herm, Lg, Lns, My, NTC, SSA, TNTC, WBC; NAB, NLT].
2. The actor is Christ [Lt, Mrt, NIC; TEV, TNT].
QUESTION—Who or what is the implied object of ἐδειγμάτισεν ‘he made a show’?
1. The implied object is the rulers and the authorities [Alf, Ea, EG, EGT, Herm, Lg, Lns, Lt,
Mou, Mrt, My, NIC, NTC, TNTC; all versions].
2. The implied object is the utter helplessness of the rulers and the authorities [WBC], the fact
that they have been disarmed [SSA].
QUESTION—To whom is it implied that they were made a show of?
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It is implied that they were made a show of to all [Ea, Herm, TH, WBC], to the whole world
[Herm, Lt, WBC], to the universe [NIC, WBC]. It was probably primarily to the inhabitants
of the spiritual world, both good and bad angels, and then by revelation to the apostles [SSA].
QUESTION—In what sense were they made a show of?
Their utter helplessness was exposed for all to see [NIC, WBC], as well as his unconquered
strength [NIC]. They were shown as being in complete subjugation, as having been triumphed
over [Ea, My]. They were shown as having been divested of their usurped majesty [Herm].
They were shown as having been placed under Christ [Alf]. They were shown as having an
inferior position, as mediators of a law which had been abolished [EGT]. They were held up
to public contempt [TNTC].
QUESTION—When were they made a show of?
1. They were made a show of on the cross [Alf, Herm, Mrt, NIC, TNTC].
2. They were made a show of when Christ rose from the dead, and particularly, when he
ascended to heaven and sat down at God’s right hand [SSA]. It happened after Christ rose
from the dead [Ea].
3. They were made a show of when Christ descended to hell, mentioned in 1 Peter 3:18, 19
[Lns].
QUESTION—What is meant by ἐν παρρησίᾳ ‘in public/boldness’?
1. It means publicly [BAGD, Ea, Herm, Lns, SSA, WBC; all versions except KJV], reinforcing
the meaning of publicly which is already included in the verb ‘he made a show’ [SSA].
2. It means boldly [EG, ICC, Lt, Mou, My, TH]. This is because the verb ‘he made a show’
includes the idea of publicly [EG, My]. It means frankly and freely [Lg, My], with confidence
[ICC, Lt, TH], showing confidence and certainty that the victory is complete and permanent
[Lg].
3. It means openly [Alf, EGT; KJV], without reserve. They were frankly and openly exhibited
in their position of inferiority [EGT]. It refers to openness of speech, declaring and revealing
that Christ is the only head [Alf].
having-triumphed-overa them inb it/him.
LEXICON—a. aorist act. participle of θριαμβεύω (LN 39.59; 39.60) (BAGD 1. p. 363): ‘to triumph
over’ [BAGD, Herm, LN (39.59), NIC, NTC, SSA; KJV, NASB, NIV, NRSV], ‘to cause a
triumph over’ [LN (39.60), Lns], ‘to be completely victorious over’ [LN], ‘to celebrate one’s
victory’ [CEV], ‘to lead in a triumphal procession’ [BAGD, WBC], ‘to lead as captives in a
victory/triumphal procession’ [LN; REB, TEV]. This verb is translated ‘leading them off
captive, triumphed’ [NAB], ‘in his own triumph’ [TNT], ‘by his victory over’ [NLT]. This
clause is translated ‘behind him in his triumphal procession’ [NJB]. It is to demonstrate a
successful conquest [LN (39.59)]. The aorist tense is translated by the present [Lns, NTC,
WBC; KJV, NIV, NRSV, REB, TEV]. The participle is translated in the indicative mood
[Herm]. The word means to lead in a triumphal procession [EG, Herm, Mou, Mrt, SSA, TH,
TNTC, WBC] as enemy captives [EG, Mou, Mrt, NTC, TH, WBC], to lead in triumph [EGT,
ICC, Lt, My, NTC], to exhibit in a public procession [EG], to parade [Herm, TH, WBC] in
public [TH], to triumph over [Ea, EGT, Lg, Lt, Mrt, My, SSA], to celebrate triumph over
[My].
b. ἐν with dative object (LN 83.13; 83.47; 89.76; 90.6): ‘in’ [Herm, LN (83.13), NTC, WBC;
KJV, NAB, NRSV], ‘by’ [LN (89.76; 90.6), NIC, SSA; NIV], ‘by means of’ [LN (89.76)],
‘through’ [LN (89.76); NASB], ‘in connection with’ [Lns], ‘on’ [LN (83.47); TEV], ‘at’ [LN
(83.47)], not explicit [CEV, NJB]. The prepositional phrase ἐν αὐτῷ ‘in it/him’ is translated
‘there’ [REB, TNT], ‘on the cross’ [NLT]. It is placed at the beginning of the first clause in
this verse [REB, TEV, TNT].
QUESTION—What relationship is indicated by the use of the participle θριαμβεύσας ‘having
triumphed over’?
133

1. It indicates means [EG, LN, Lns, NTC; NLT, TEV]: he made a show of them in public by
triumphing over them.
2. It indicates means and purpose [Ea]: he made a show of them in public, triumphing over
them and in order to triumph over them.
3. It indicates conjoining [Mrt, TNTC; NAB]: he made a show of them in public and triumphed
over them.
4. It indicates equivalence [SSA]: he made a show of them in public, that is his having
triumphed over them.
5. It indicates a temporal circumstance [My; CEV]: he made a show of them in public when he
triumphed over them.
QUESTION—Who is the actor of θριαμβεύσας ‘having triumphed over’?
1. The actor is God [BAGD, Ea, EG, Herm, Lns, My, NTC, SSA, TNTC, WBC; NAB, NLT].
2. The actor is Christ [Lt, Mou, Mrt, NIC; TEV, TNT].
QUESTION—In what sense did he triumph over them?
1. When the rulers and authorities are considered to be evil angels—the picture is that of the
conquered rulers and authorities being led, chained to the victor’s triumphal chariot [Lt,
NTC]. It is an ironic statement, picturing God as causing the conquered rulers and authorities
to march in a triumphal procession in connection with Christ, who had won an absolute and
final victory over them [Lns]. He subjugated them completely and irretrievably [Ea]. He
conquered them and rendered them powerless. He ended their period of rule. However, they
still exist and oppose us, but if we are in Christ, they cannot harm us. Their ultimate defeat is
certain [WBC]. It shows the greatness of the victory, in that it is seen that these mighty ones
are still around, but they are now powerless to harm the believer, and they are forced to
worship the victor [Herm].
2. When the rulers and authorities are considered to be good angels—they are subjected to him
and summed up in him [Alf].
1. It indicates location [EGT, Lg, Lt, Mou, Mrt, My; NLT, REB, TEV, TNT]: having
triumphed over them on it, the cross.
2. It indicates means [BAGD, EG, NIC, NTC, SSA, TNTC; NASB, NIV]: having triumphed
over them by means of it/him.
QUESTION—To whom or what does αὐτῷ ‘it/him’ refer?
1. It refers to the cross [Ea, EGT, Lg, Lt, Mou, Mrt, My, NIC; NIV, NLT, REB, TEV, TNT].
2. It refers to Christ [Alf, BAGD, EG, Herm, Lns, NTC, SSA, TNTC, WBC; NAB, NASB], to
Christ’s death [EG, TNTC]. It includes Christ’s life, death, resurrection and ascension [SSA].
DISCOURSE UNIT: 2:16–3:4 [Lt, Mrt]. The topic is obligations which are a result of the
truth just mentioned [Lt], a defense of the liberty which Christians have [Mrt].
DISCOURSE UNIT: 2:16–23 [Herm, ICC, Lg, Lns, TH, TNTC, WBC; NAB, NJB]. The
topic is what human regulations result in [Herm], the fallacy of the precepts taught by the
false teachers and what following them leads to [ICC], warnings on two particular issues [Lg],
practices that are contrary to faith [NAB], a warning against holding fast to the shadow and
losing Christ [Lns], a command not to submit to Jewish regulations because of the truth just
mentioned [TNTC], freedom from legalism [TH, WBC], a warning about false asceticism
[NJB].
DISCOURSE UNIT: 2:16–19 [EG, NIC, SSA]. The topic is warning against religious
legalism [EG], a command to the Colossians to guard their freedom [NIC], a command not to
pay attention to the regulations of the false teachers [SSA].
2:16 Thereforea (let) not anyone judgeb you inc eating and in drinking
TEXT—Instead of καί ‘and’, some manuscripts have ἤ ‘or’. GNT does not mention this
alternative. All the versions except NRSV and TNT translate it as ‘or’. The commentary
versions Lns and NTC also translate it as ‘or’.
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LEXICON—a. οὖν (LN 89.50) (BAGD 1.b. p. 593): ‘therefore’ [BAGD, Herm, LN, NTC, WBC;
KJV, NAB, NASB, NIV, NRSV, REB], ‘so’ [BAGD, LN; NLT, TEV, TNT], ‘then’ [BAGD,
LN; NJB], ‘so then’ [LN], ‘accordingly’ [BAGD, LN, Lns], not explicit [NIC, SSA; CEV].
b. pres. act. impera. of κρίνω (LN 30.108; 56.30) (BAGD 6.b. p. 452): ‘to judge’ [LN (30.108),
Lns; KJV, NIV], ‘to pass judgment on’ [Herm, NTC, WBC; NAB], ‘to sit in judgment on’
[NIC; TNT], ‘to act as judge’ [NASB], ‘to judge as guilty’ [LN (56.30)], ‘to pass an
unfavorable judgment upon, to find fault with’ [BAGD], ‘to condemn’ [BAGD, LN (56.30),
SSA; NLT, NRSV], ‘to criticize’ [BAGD; NJB], ‘to take to task’ [REB], ‘to evaluate’ [LN
(30.108)], ‘to make rules’ [TEV], ‘to tell what one must do’ [CEV].
c. ἐν with dative object (LN 89.5): ‘in’ [LN, Lns; KJV], ‘in/with regard to’ [LN, WBC;
NASB], ‘about’ [LN; REB, TEV], ‘in matters of’ [Herm, NIC; NRSV, TNT], ‘in questions
of’ [NTC], not explicit [CEV]. The prepositional phrase ἐν βρώσει ‘in eating’ is translated ‘in
terms of what you eat’ [NAB], ‘for what you eat’ [NJB, NLT], ‘by what you eat’ [NIV],
‘because you eat certain foods’ [SSA].
1. It indicates exhortation [Alf, Ea, EG, EGT, Herm, ICC, Lt, Mou, Mrt, My, NIC, TH, TNTC,
WBC].
1.1 The exhortation is based on 2:15 [EG, Herm, Mou, Mrt, NIC, TNTC, WBC]: since the rulers
and the authorities have been triumphed over, let not anyone judge you in eating and in
drinking. The logic is that since these powers have been defeated, the Colossians do not need
to serve them anymore by paying attention to food laws and by observing holy days [Herm,
WBC], because by paying attention to these things they would be acknowledging the
continuing authority of these powers [NIC, WBC]. Since these powers which seek to enslave
people have been defeated, the Colossians should not give in to having their freedom
restricted by legalistic regulations [EG]. Since the powers which are in control of the material
world have been triumphed over, there is no reason for the Colossians to submit to rituals
which have to do with the material and external [Mou]. The rulers and authorities had used
the law to try to disqualify the Gentiles from becoming members of God’s people, and now
since they have been triumphed over, the Colossians should not allow mere human beings to
do to them what the rulers and authorities had not been able to do [TNTC].
1.2 The exhortation is based on 2:14 [ICC, Lt]: since the bond has been taken out of the way, let
not anyone judge you in eating and in drinking. The logic is that since the law has been taken
away, the Colossians should not put themselves under it again [Lt].
1.3 The exhortation is based on 2:14, 15: [Ea, EGT]: since the bond has been taken out of the
way and the rulers and authorities triumphed over, let not anyone judge you in eating and in
drinking. The logic is that since the law has been abolished and the angels triumphed over, the
Colossians should not let anyone judge what they do on the basis of what the law says or on
the basis of saying that their actions would cut them off from fellowship with the angels
[EGT].
1.4 The exhortation is based on 2:11–15 [My]: since you have such a high standing in Christ, let
not anyone judge you in eating and in drinking. The logic is that the Colossians have been
raised to a much higher plane that that of the law [My].
1.5 The exhortation is based on 2:10–15 [Alf]: since you are in Christ having been filled and
since the bond has been taken out of the way and the rulers and authorities triumphed over, let
not anyone judge you in eating and in drinking.

pres. present
impera. imperative
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1.6 The exhortation is based on 2:12 [TH]: since you were buried with Christ in the baptism, let
not anyone judge you in eating and in drinking. The logic is that since the Colossians were
united with Christ in his death, they have been set free from rules of human origin [TH].
2. It indicates a resumption of exhortations, the first being at 2:8 [Lns, SSA].
QUESTION—To whom does τις ‘anyone’ refer?
It refers to the false teachers [Alf, EGT, ICC, Lg, Lt, Mou, Mrt, My, NTC, TH, WBC], to a
false teacher [SSA], to certain people who were trying to restrict the Colossians’ freedom by
imposing legalistic regulations on them [EG]. It refers to anyone who claims to have
exclusive knowledge of what is right conduct, and when the Colossians fail to comply,
criticizes them [Herm]. It refers to the Judaizers or to anybody who tries to dictate to the
Colossians what they should do regarding the five things mentioned in this verse [Lns]. Paul
had certain persons in mind when he used this word [ICC, WBC].
QUESTION—What is meant by κρινέτω ‘judge’?
1. It carries the meaning of passing an unfavorable judgment [Ea, EG, EGT, Herm, Mrt, NIC,
SSA, TNTC; NJB, NLT, NRSV]. It means to criticize [EGT, Herm, Mrt, NIC, SSA; NJB]
adversely [SSA], to sit in judgment [Ea, EG, NIC], to pass judgment [EG, Herm, Mrt, TNTC],
to condemn [SSA; NLT, NRSV], to take to task [EG]. It refers to making certain actions a test
of piety [Ea], of telling people that they do not belong to the people of God because of their
failure to obey the law of Moses [TNTC].
2. It is a neutral term [Alf, Lns, Lt, My; CEV, TEV]. It means to dictate what is to be done and
what is to be avoided [Lns], to pronounce judgment of right or wrong [Alf, My], to take to
task, to call to account, which could conceivably end in an acquittal, but not necessarily so
[Lt].
QUESTION—What meaning is indicated by μή ‘not’ in combination with the verb κρινέτω
‘judge’, which is in the present tense and the imperative mood?
1. It probably implies that they were already being judged by some [NIC, SSA, WBC].
2. It refers to an action to be avoided, meaning that they are never to let anyone judge them
[EG].
QUESTION—For whom was this command intended?
1. It was intended for the readers [Alf, EG, EGT, Herm, Lg, Lns, Lt, Mou, Mrt, NIC, NTC,
SSA, TNTC, WBC; NIV, NLT, NRSV, REB], that they not allow anyone to restrict their
Christian freedom [EG, Lg, NIC, SSA], that they not give in to any legalistic regulations
which certain people might try to impose on them [EG, Herm], that they not pay attention to
the criticisms of the false teachers towards them [Mrt], that they disregard such persons,
taking no notice of their judgments [SSA], that they not allow this judgment and
condemnation to determine their actions, that they not allow others to be their conscience
[Lg], that they not allow anyone to tell them what to do or not to do regarding the five things
mentioned in this verse and other things, too [Lns], that they not submit to these precepts
[EGT], that they not submit to rituals which have to do with the material and external [Mou],
that such things not be the basis of a judgment [Lt]. It is a warning against the false teachers
[Alf].
2. It was intended for the false teachers and for the readers, that no one is to form a judgment as
to whether the actions of the Colossians are right or wrong, and that the Colossians should not
yield to any such judgment [My].
1. It indicates the sphere in which judgment was exercised [Alf, Ea, EG, Herm, ICC, Lg, NIC,
WBC; NAB, NASB, NRSV, REB, TEV, TNT]: let not anyone judge you in the matter of
eating and in the matter of drinking. It means in the matter of [Alf, EG, ICC], in matters of
[Herm, WBC; NRSV, TNT], about [EG; REB, TEV], with reference to [Alf, WBC],
regarding [EG], with regard to [WBC], in respect of [NIC].
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2. It indicates reason [EGT, Lt, SSA; NIV, NJB, NLT]: let not anyone judge you because of
eating and because of drinking.
It indicates conjoining [Lg, Lt, NTC]: in eating and in drinking. It connects two words which
have a natural affinity [Lt].
QUESTION—What is meant by βρώσει καὶ πόσει ‘eating and drinking’?
It means the action of eating and drinking [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, My], but
can also mean what is eaten and drunk [EG]. It means food and drink [NIC, NTC, WBC]. It
has to do with the regulations which required a person to abstain from certain foods and
drinks [Herm, Lg, Lt, Mrt, My, NIC, SSA, WBC], with dietary regulations [Ea, EG, Mrt],
with food laws which were to be observed in order to serve the rulers and authorities of 2:15
[Herm, WBC]. It has to do with Jewish rules as to when to eat and drink, and when to fast
[Lns], with whether to eat and drink or whether to abstain [EGT], with prohibitions regarding
eating and drinking [ICC], with all the rules and prohibitions about eating and drinking [Alf].
They were rules found in the law of Moses, along with other rules which had been added [Ea,
EGT, ICC, Lg, Lt, My, NTC, TNTC].
or ina respect-tob a-festivalc or a-new-moond or sabbathse;
LEXICON—a. ἐν with dative object (LN 89.5): ‘in’ [LN, Lns; KJV, NASB], ‘with’ [Herm, NIC,
NTC; NIV, TNT], not explicit [CEV, NAB, NRSV].
b. μέρος (LN 89.5) (BAGD 1.c. p. 506): ‘respect to’ [NTC; NASB], ‘respect of’ [KJV], ‘regard
to’ [Herm, NIC; NIV, TNT], ‘the matter of’ [BAGD, Lns], not explicit [NAB, NRSV]. The
prepositional phrase ἐν μέρει is translated ‘about’ [LN; NJB, TEV], ‘concerning’ [WBC],
‘with regard to’ [LN], ‘for’ [NLT]. The phrase ἐν μέρει ἑορτής ‘in respect to a festival’ is
translated ‘over the observance of festival’ [REB], ‘because you do not celebrate special
yearly festivals’ [SSA]. When this noun occurs together with the preposition ἐν ‘in’, the
phrase means ‘with regard to’ [BAGD, LN], ‘about’ [LN].
c. ἑορτή (LN 51.2) (BAGD p. 280): ‘festival’ [BAGD, Herm, LN, Lns, NIC, NTC; CEV,
NASB], ‘religious festival’ [WBC; NIV], ‘feast’ [BAGD, LN], ‘holy day’ [KJV, TEV],
‘celebration’ [LN]. This word is also translated by a phrase: ‘the observance of festival’
[REB], ‘observance of annual festivals’ [NJB], ‘observing festivals’ [NRSV], ‘observing a
feast’ [TNT], ‘celebrating certain holy days’ [NLT], ‘celebrate special yearly festivals’ [SSA],
‘what you do on yearly (feasts)’ [NAB]. It means festival [EG, Lt, NIC], yearly religious
festival [EG, TH, TNTC], feast [EG], a special day for worship [TH]. It refers to special
Jewish festivals which were observed annually, such as the Passover and Pentecost [Lt, SSA].
It refers to the three great yearly feasts [Ea, Lg], the Passover, Pentecost and Tabernacles [Ea,
NTC], and possibly others [NTC].
d. νεομηνία (LN 51.5) (BAGD p.535): ‘new moon’ [BAGD, Herm, Lns, NIC, NTC; KJV,
NASB], ‘new moon celebration’ [WBC; NIV], ‘new moon festival’ [LN; CEV, TEV], ‘new
moon ceremonies’ [NLT], ‘first of the month’ [BAGD]. This word is also translated by a
phrase: ‘the observance of new moon’ [REB], ‘observance of new moons’ [NJB], ‘observing
new moons’ [NRSV], ‘observing a new moon’ [TNT], ‘what you do on monthly feasts’
[NAB], ‘the time when the new moon appears’ [SSA]. It means new moon [EG, Lg, Lt, NIC],
the monthly feast at the time when the new moon appears [Ea, SSA, TH], the first of the
month [EG].
e. σάββατον (LN 67.184) (BAGD 1.b.β. p. 739): ‘sabbath’ [BAGD, Herm, LN, Lns, NIC,
NTC; CEV, NLT, TEV], ‘sabbath day’ [BAGD, WBC; KJV, NASB, NIV], ‘weekly sabbath
day’ [SSA], ‘Saturday’ [LN]. This word is also translated by a phrase: ‘the observance of
sabbath’ [REB], ‘observance of sabbaths’ [NJB], ‘observing sabbaths’ [NRSV], ‘observing a
sabbath’ [TNT], ‘what you do on the sabbath’ [NAB]. It means sabbath [Ea, EG, EGT, Lg, Lt,
NIC, SSA, TNTC], sabbath day [EG, EGT, ICC, Lt, SSA]. It was the seventh day of the
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week, and was observed for rest from physical labor and for worship, its literal meaning
having to do with rest [TH].
QUESTION—What relationship is indicated by ἐν μέρει ‘in respect to’?
1. It indicates the sphere in which judgment is exercised [EG, Herm, Lg, Lns, NIC, WBC;
KJV, NAB, NASB, NIV, NJB, NRSV, TEV, TNT]: let not anyone judge you with regard to a
festival or a new moon or sabbaths. It means with regard to [EG, Herm, WBC; NIV, TNT], in
respect of [Lg, NIC; KJV], concerning [EG], in the point of [Lg], over matters of [WBC], any
part or matter whatever which pertains to [Lns]. It names the category [EGT, Lg, My]. It
individualizes the topic under consideration [Ea].
2. It indicates reason [Lt, SSA; NLT]: let not anyone judge because of a festival or a new moon
or sabbaths.
QUESTION—What is the relationship of ἐν μέρει ‘in respect to’ with ἐν ‘in’ of the previous
clause?
1. It carries the same meaning as ‘in’ [EG, LN, Lt, NIC, SSA, WBC; NAB, NLT, NRSV, TEV]
and is merely a variation for the sake of style [EG].
2. It does not carry the same meaning as ‘in’ [Ea, EGT, Lg, Lns, My; NIV, NJB].
QUESTION—How are ἑορτῆς ‘festival’, νεομνίας ‘new moon’ and σαββάτων ‘sabbaths’
related?
They are holy days which occurred yearly, monthly, and weekly [Alf, Ea, EG, EGT, ICC, Lt,
Mrt, My, SSA, TH, TNTC], Jewish festival days [Lns], a complete enumeration of the sacred
times the Jews observed [Lt]. It was said that their observance was obligatory [Ea, EGT,
Herm, Lt, My, NIC, SSA, WBC] for the sake of the rulers and the authorities of 2:15, in order
to serve these powers [Herm, WBC], as a means of being saved [Mrt], as helps in the
Christian life [Lns]. Restrictions were imposed in connection with them [NTC].
2:17 whicha are a-shadowb of-the things-to-come,c
LEXICON—a. ὅς (LN 92.27): ‘which’ [LN; KJV]. This pronominal adjective is translated ‘which
things’ [Lns], ‘things which’ [NASB], ‘things that’ [NTC], ‘these’ [Herm, WBC; NIV, NJB,
NRSV, REB], ‘these things’ [NIC; CEV, TNT], ‘all these’ [NAB], ‘all such things’ [TEV],
‘these rules’ [NLT], ‘these regulations’ [SSA].
b. σκιά (LN 58.65) (BAGD 2. p. 755): ‘shadow’ [BAGD, LN, Lns, NIC, WBC; CEV, KJV,
NIV], ‘only a shadow’ [Herm, NTC; NJB, NRSV, TEV, TNT], ‘only shadows’ [NLT], ‘but a
shadow’ [NAB], ‘no more than a shadow’ [REB], ‘a mere shadow’ [NASB], ‘the shadow
which is cast’ [SSA], ‘foreshadowing’ [BAGD], ‘foreshadow, faint prototype’ [LN]. It is a
faint archetype which foreshadows a later reality [LN]. It is in contrast to reality [BAGD].
c. pres. act. participle of μέλλω (LN 67.135) (BAGD 2. p. 501): ‘things to come’ [BAGD,
NIC; KJV, NAB], ‘what is to come’ [Herm; NASB, NRSV], ‘things that were to come’
[WBC; NIV], ‘what was to come’ [CEV, REB, TNT], ‘what was coming’ [NJB], ‘those that
were coming’ [NTC], ‘those coming’ [Lns], ‘an approaching body’ [SSA], ‘things in the
future’ [TEV], not explicit [NLT]. The participle with the definite article refers to the future
[BAGD, LN].
QUESTION—What is the relationship of this verse to the previous verse?
It indicates grounds for the command in the previous verse [Ea, ICC, Lg, Mrt, My, NIC, NTC,
SSA, TNTC, WBC]: let not anyone judge you in eating and in drinking or in respect to a
festival or a new moon or sabbaths, since these things are a shadow of the things to come, but
the reality is of Christ. The logic is that these things were only temporary and therefore should
not be the basis of judgment [NIC, WBC]. It does not make sense to choose the shadow over
the reality [Ea, ICC]. When the object that projected the shadow comes, it does not make
sense to continue holding on to the shadow [NTC]. Their observance is antiquated, now that
the reality has come [Mrt]. Being only a shadow, merely a type, they are relatively non-
essential [My]. The Colossians’ critics were basing their criticisms on the shadow, whereas
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the Colossians already had the reality [SSA]. Now that the reality is here, there is no point in
holding on to things which are only a shadow [TNTC].
QUESTION—To what does ἅ ‘which’ refer?
It refers to the regulations regarding the things mentioned in 2:16 [EGT, Lg, Lns, Lt, Mou,
My, NTC, SSA, TH, WBC], along with other such regulations in the law of Moses [My,
NTC, SSA, TH]. It also includes the beliefs on which these rules were based [TH]. It refers to
all the rituals in the law of Moses [Ea, ICC]. They are the commands contained in the
regulations (2:14) [Herm].
QUESTION—What is the significance of the present tense of ἐστιν ‘are’?
1. It does not mean that the things to come are still future [Alf, ICC, Lg, Lns]. It refers to the
nature of these things [Alf], to their permanent nature. The fact of their being a type remains
[Lg]. These things were still being practiced, even though they were the shadow of what had
already come [ICC]. There is no reference to time. It is simply stating the fact as a fact [Lns].
2. It means that the things to come are still future. The present tense is used because the things
represented by the shadow were still in existence, and the things to come are still future [My].
QUESTION—What is meant by σκιά ‘shadow’?
It means a shadow [Alf, EG, EGT, ICC, Lt, Mou, My, NIC, SSA, TNTC], something which is
insubstantial [EG, EGT, ICC, Lt, Mou, My] and superseded [Ea, EG, ICC, Lt], a type [Alf,
Ea, Lg, Lt, My], a foreshadowing [NIC, NTC, SSA, WBC] which is temporary [SSA], a
resemblance [Alf, Ea, EGT], a faint outline of something [Ea, EG, NTC] instead of the thing
itself [Ea, EG], a pale adumbration [Ea, EG], something which is unreal [My, TH] and not
valid [TH]. It is an outer, mere, or shadowy appearance [Herm], a prefiguring [SSA],
something which is temporary and should be discarded [NTC]. It does not mean a sketch or
outline [Alf, EGT, Lg, My, WBC], nor does it refer to the fact that it is temporary [Lg, My] or
insubstantial [Lg]. The lack of the definite article with σκιά ‘shadow’ indicates that the
shadow consisted of more than what is mentioned here [Lns].
QUESTION—What is meant by τῶν μελλόντων ‘the things to come’?
1. It means things which have already come [Alf, Ea, EG, EGT, Herm, ICC, Lg, Mrt, NIC,
SSA, TH, TNTC, WBC; NAB, NIV, NJB, REB, TNT]. From the standpoint of the Old
Testament it would be future [EGT, WBC]. It means the blessings of the new covenant [Alf,
Ea], the Christian dispensation [EGT, SSA], the things of the coming age, which began with
the coming of Christ [Lg], which for Christians have already come in Christ [NIC].
2. It refers to the makeup of the Messianic kingdom and is still future. It will begin when Christ
comes back to set up his kingdom [My].
QUESTION—How are the noun and participle related in the genitive construction σκιὰ τῶν
μελλόντων ‘shadow of the things to come’?
The shadow is cast by the things to come [EG, Lg, Lns, My, SSA, TH, TNTC]. It is a type of
the things to come [Alf, Lt, My], a resemblance of them, as the shadow is of the person [Alf].
It pointed forward to them [SSA, WBC]. It intimates the truth of the things to come [Lg]. It
presages them [Mrt].
buta the reality/bodyb (is) of-Christ.
LEXICON—a. δέ (LN 89.124): ‘but’ [Herm, LN, NIC, NTC; CEV, KJV, NASB, NRSV], ‘however’
[WBC; NIV], ‘now’ [Lns], ‘that is’ [SSA], not explicit [NAB, NJB, NLT, REB, TEV, TNT].
b. σῶμα (LN 8.1; 11.34; 58.66) (BAGD 4. p. 799): ‘reality’ [BAGD, LN, WBC; NIV, REB,
TEV, TNT], ‘real thing’ [NLT], ‘corresponding reality’ [LN (58.66)], ‘body’ [Herm, LN
(8.1), Lns; KJV], ‘substance’ [NIC; NASB, NRSV], ‘object casting the shadow’ [BAGD,
NTC], ‘the thing itself’ [BAGD], ‘church’ [LN (11.34)]. This noun is also translated by an
adjective: ‘real’ [CEV]. This clause is translated ‘the reality is the body of Christ’ [NAB,
NJB], ‘that is, they merely represent the spiritual blessings which Christ has given to you’
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[SSA]. It is in contrast to the shadow [BAGD]. It is something which corresponds to an
archetype or foreshadowing [LN (58.66)].
1. It indicates contrast [Ea, EG, Lg, My, NIC, NTC, WBC]: which are a shadow of the things
to come, but the reality is of Christ.
2. It indicates amplification [Herm, Lns, SSA]: which are a shadow of the things to come, that
is, they represent the reality, which is of Christ.
QUESTION—What is meant by σῶμα ‘reality/body’?
1. It means reality [BAGD, Ea, EG, ICC, LN, Lns, Lt, My, NIC, TH, WBC; NIV, REB, TEV,
TNT], what is real [My, SSA, TH] and essential [My], substance [Alf, Ea, EG, EGT, Lg, Lns,
Lt, NIC, WBC; NASB, NRSV], the object that casts the shadow [BAGD, EGT, ICC, Lns,
NTC, SSA, WBC], the thing itself [BAGD, Ea, WBC], antitype [Alf, Lt, My], what is true
[TH], what is permanent [NTC]. It refers to spiritual blessings which have come with Christ
[Alf, Ea, ICC, SSA], to salvation and other spiritual blessings [NTC], to Christ and his new
order [WBC], to the teaching of the gospel [Lt]. These realities are mentioned in 1:13–23 and
2:9–15 [Lns].
2. It means reality and body [Herm, Mou, Mrt, TNTC; NAB, NJB]. It means real essence, true
being, true reality. However, it also refers to the church, the body of Christ, and to Christ as
the Lord of the church. Only the members of Christ’s body possess the reality [Herm, Mrt]. Its
primary meaning here is substance, reality. But it also has the additional meaning of body, of
the body of Christ, the Church [Mou, TNTC], and of the literal body of Christ, which was
offered in sacrifice. It was in the fellowship of the church that people found forgiveness,
sanctification, communion with God, and the other great realities [Mou].
QUESTION—How are the nouns related in the genitive construction σῶμα τοῦ Χριστοῦ
‘reality/body of Christ’?
1. The reality/body belongs to Christ [EGT, Herm, Lns, Lt, TNTC; NASB, NRSV, TNT].
2. The reality/body is Christ [LN, Mrt, NIC, TH; CEV, NLT, TEV].
3. The reality is found in Christ [NTC; NIV].
4. The reality belongs to Christ and is found in him [ICC, WBC].
5. The reality belongs to Christ, and he is the one who provides it [Ea].
6. Christ is the giver of the reality [SSA].
7. The genitive ‘of Christ’ relates to ‘the things to come’ of the previous clause. He is the Lord
of the things to come [Lg, My]. They belong to him [My].
QUESTION—How are σκιά ‘shadow’ and σῶμα ‘reality/body’ related?
The shadow is a type of the reality [Alf, Ea, ICC, Lt], a resemblance of the reality [Alf, Ea,
EGT], as a shadow resembles the person [Alf]. It represents the reality [Ea, SSA] and
prefigured it [SSA]. It pointed to the reality/body [Mou, Mrt, WBC]. The shadow indicates
that the reality exists [Ea, EGT, ICC]. The shadow preceded the reality and was a sign that it
would come [Ea, Lt]. The shadow disappeared when the reality appeared [EG]. The shadow is
to the body what the copy is to the original [Herm]. The shadow was God’s promise of the
reality which was to come. As a shadow, it proved that the reality was real and that it was
near. And when the reality came, it superseded the shadow, resulting in the discarding of the
latter [Lns]. Now that the reality is here, the shadow no longer has any binding force [WBC].
The shadow is temporary, and the reality is permanent [NTC].
QUESTION—How are σῶμα ‘reality/body’ and τῶν μελλόντων ‘the things to come’ related?
They are the same [Alf, Ea, EG, EGT, Herm, Lns, Mrt, My, SSA, WBC; NLT]. The reality is
the fulfillment of the things to come, and also their full substance and their life [Lg]. The body
is a figurative expression for the coming things [My].
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DISCOURSE UNIT: 2:18–19 [NTC]. The topic is warning against worshipping angels.
2:18 (Let) no-one disqualifya you delighting/willingb in/byc humility/asceticismd and
worship of-the angels,
LEXICON—a. pres. act. impera. of καταβραβεύω (LN 30.121) (BAGD p. 409): ‘to disqualify’ [LN,
NIC, NTC; NRSV], ‘to disqualify for the prize’ [NIV], ‘to rob of one’s prize’ [BAGD; NAB],
‘to rob of one’s reward’ [TNT], ‘to defraud of one’s prize’ [NASB], ‘to deny the prize’ [Lns],
‘to beguile of one’s reward’ [KJV], ‘to deprive of a reward [LN], to judge as not worthy of a
reward’ [LN], ‘to decide against (as umpire)’ [BAGD], ‘to condemn’ [BAGD, Herm, LN,
SSA, WBC; NLT]. The active voice is translated by the passive: ‘to be disqualified’ [REB],
‘to be cheated’ [CEV], ‘to be cheated of one’s prize’ [NJB], ‘to be condemned’ [TEV].

pres. present
act. active
impera. imperative
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b. pres. act. participle of θέλω (LN 25.1; 25.102) (BAGD 4.b. p. 355): ‘to delight’ [NIC, NTC,
WBC; NASB, NIV, TNT], ‘to take pleasure’ [BAGD, Herm], ‘to like’ [BAGD, LN (25.102)],
‘to enjoy’ [LN (25.102)], ‘to desire, to want, to wish’ [LN (25.1)], ‘to choose’ [NJB], ‘to
insist’ [SSA; NAB, NRSV, TEV]. This participle is also translated by a prepositional phrase:
‘by his mere will’ [Lns]. The participial phrase θέλων ἐν ταπεινοφροσύνῃ ‘delighting in
humility’ is translated ‘in a voluntary humility’ [KJV], ‘who make a show of acting humble’
[CEV]. The clause μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ ‘let no one
disqualify you delighting in humility’ is translated ‘you are not to be disqualified by the
decision of people who go in for self-mortification’ [REB]. This participle is translated by the
indicative: ‘who delight(s)’ [NIV, TNT], ‘who chooses’ [NJB], ‘who/he insists’ [SSA; TEV].
c. ἐν with dative object (LN 89.5; 89.76): ‘in’ [Herm, LN (89.5), NIC, NTC, WBC; KJV,
NASB, NIV, TNT], ‘in connection with’ [Lns], ‘with regard to’ [LN (89.5)], ‘on’ [NAB,
NLT, NRSV, TEV], ‘by means of, by’ [LN (89.76)], ‘that is’ [SSA], not explicit [CEV, NJB,
REB].
d. ταπεινοφροσύνη (LN 88.53) (BAGD p. 804): ‘humility’ [BAGD, LN, NIC, NTC, WBC;
KJV], ‘false humility’ [LN; NIV, TEV], ‘lowliness’ [Lns], ‘self-abasement’ [NASB, NRSV],
‘self-mortification’ [REB], ‘readiness to serve’ [Herm], ‘servility’ [NAB], ‘subjection’ [LN],
‘asceticism’ [TNT], ‘self-denial’ [NLT]. This noun is also translated as a verb: ‘to humiliate
oneself’ [SSA], ‘to act humble’ [CEV]. The phrase ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν
ἀγγέλων‘in humility and worship of the angels’ is translated ‘to grovel to angels and worship
them’ [NJB], ‘in abject worship of angels’ [LN]. See this word at 2:23.
QUESTION—For whom was this command intended?
It was intended for the readers [Alf, Ea, EG, Herm, Lns, Lt, Mrt, My, NIC, NTC, SSA, TH,
WBC; NIV, NJB, NLT, NRSV, TEV, TNT]. The Colossians were to disregard anyone [Lns,

Books, 1982.
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SSA] who condemned them [SSA], who tried to deny them the prize. They were to laugh at
him, because they knew he didn’t have the right to deny them the prize [Lns]. They were not
to be impressed by any such person [Herm], not to listen to those who would tell them what
they needed to do in order to receive the prize [Ea]. They were not to feel inferior when
someone compared them with himself and tried to put them to shame because they didn’t
follow his example in submitting to regulations regarding eating, drinking, etc. [NTC]. They
were not to be misled by anyone who wanted to condemn them [NIC]. They were not to allow
anyone to trip them up, to hinder them in the race in any way, and thus rob them of their prize
[Lt]. They were not to listen to the false teaching which, if followed, would cheat them out of
their prize [Mrt]. They were not to pay attention to the false teachers or allow themselves to
be led astray by them [My]. They were not to let the false teachers take from them what
rightfully belonged to them [TH].
QUESTION—To whom does μηδείς ‘no one’ refer?
It refers to false teachers [Alf, Ea, EGT, ICC, Lt, Mrt, My, NIC, TH, WBC], to a false teacher
[NTC, SSA], to ritualists [Mou, NTC], to Judaizers [Alf, TNTC], to a leader of the Judaizers
[Lns].
QUESTION—What is meant by καταβραβευέτω ‘disqualify’?
It means to decide against [EG, EGT, Herm, ICC, Mou, NTC, TH, TNTC], to give a decision
against [EG, NIC] as an umpire [EG, Lns, Mou, NTC, TH, TNTC] and rob of a prize [Ea,
Herm], to deprive of a prize [Alf, Lns, Lt, My, TH], to cheat out of a prize [Mrt], to take the
prize away from one to whom it should have gone and give it to someone else [My], to take
away from someone what rightfully belongs to them [TH], to condemn [EGT, Herm, NIC,
SSA, WBC], to convict [Herm], to give judgment against [EGT, ICC, Lns], to declare
someone disqualified [EG, Mou, NTC], to disqualify [EG, NTC], to declare that one is not
playing according to the rules [TNTC], to criticize adversely [SSA]. It pictures the Colossians

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and the Judaizers’ followers as in an athletic contest, and the Colossians being refused the
prize by a leader of the Judaizers [Lns]. It pictures the Colossians as the ones to whom the
prize rightfully belongs. The false teachers, however, want to take the prize from them and
give it to themselves and their followers [My]. They want to deny the Colossians their status
in the body of Christ [TNTC]. It pictures the Colossians as being told that they were not
authentic competitors in the race [Mou], that their way of worshipping God was not good
enough [NTC]. The prize is the crown of righteousness, of life, of glory [Lg, My]. It is eternal
life [Lt], the joy and happiness of the Messianic kingdom [My]. If the Colossians follow these
false teachers, they will lose all that the gospel promises to the one who overcomes; they will
lose heaven [Ea]. This verb is stronger than κρινέτω ‘judge’ of 2:16 [EGT, ICC, NIC]. It has
the same meaning as κρινέτω ‘judge’ of 2:16 [Lg, SSA]. Paul repeats the warning so that he
can attach further arguments to it [SSA].
QUESTION—With what is the participle θέλων ‘delighting/willing’ connected?
1. It is connected with the remainder of this clause [BAGD, Ea, EG, Herm, Lg, Lt, Mou, Mrt,
NIC, NTC, SSA, TH, WBC; all versions except REB]: delighting in humility and worship of
the angels.
1.1 It indicates means of the disqualifying [EG, NIC, NTC; NAB, NASB, NLT]: let no one
disqualify you by delighting in humility and worship of the angels.
1.2 It indicates grounds of the disqualifying [Herm, Lg, WBC]: anyone who feels he has the right
to disqualify you because he delights in humility and worship of the angels.
1.3 It indicates grounds for the warning [Ea]: be on your guard that no one rob you of your prize,
since he wishes to do it by humility and worship of the angels.
1.4 It indicates amplification of the one disqualifying [TH, TNTC; TNT]: the one trying to
disqualify you delights in humility and worship of the angels.
1.5 It indicates reason for the disqualifying [SSA]: let no one condemn you because you do not
humiliate yourselves and worship the angels, which he insists that you should do.
2. It is connected with ‘disqualify’ [Alf, Lns, My].
2.1 It indicates manner [Alf, Lns]: let no one willfully disqualify you.
2.2 It indicates circumstance [My]: let no one rob you of the prize while desiring to do so.
QUESTION—What relationship is indicated by ἐν ‘in/by’?
1. It indicates the object of the participle ‘delighting’ [BAGD, EG, Herm, Lg, Lt, Mou, Mrt,
NIC, NTC, SSA, TH, WBC; all versions except KJV, REB]: delighting in humility and
worship of the angels.
2. It indicates means [Ea, ICC, My]: he desires to do this by humility and worship of the
angels.
3. It indicates the area of the disqualifying [Alf, Lns]: let no one disqualify you in regard to
humility and worship of the angels.
QUESTION—What is meant by ταπεινοφρυσύνῃ ‘humility/asceticism’?
1. It refers to false humility [Ea, EG, ICC, Lg, My, NTC, TH; NIV, TEV], superficial humility
which is not genuine [TH], humility which is wrongly directed [BAGD], misguided humility
[EG], self-abasement [EG, NTC, SSA; NASB, NRSV], self-humiliation [EG, NIC, SSA]. It is
a cover-up for pride [Lg, Lt, NTC]. The person is merely pretending to be humble [NTC]. It is
the fruit of carnal pride [ICC]. The person is proud of his/her humility [Ea]. They are
conscious of their humility, and self-conscious humility is of no value [Lt]. Self-conscious
humility is not humility, and when humility is advertised it is certainly not humility [NIC]. It
is not true humility, but humility as viewed by the false teachers [My].

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2. It means mortification, self-denial, ascetic practices which enabled the participant to receive
heavenly visions [Mrt, WBC]. It means fasting [Mou, Mrt]. It means readiness to serve and
refers to the eager and submissive fulfillment of cultic regulations [Herm].
QUESTION—What is meant by θρησκείᾳ ‘worship’?
It means external forms of worship [Lt, NIC, SSA], acts which are done in worship, exterior
worship [Lns], an excessive devotion to the external forms [Lt]. It means adoration [Lg],
paying homage [Herm].
QUESTION—Who are the angels?
They are the good angels [Lns], the holy angels [Alf], the angels who worship God in heaven
[WBC].
QUESTION—How are the nouns related in the genitive construction θρησκείᾳ τῶν ἀγγέλων
‘worship of the angels’?
1. The angels were worshipped [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, Mrt, My, NIC, NTC,
SSA, TH, TNTC; NJB, REB, TNT].
1.1 They were actually worshipped [Ea, EGT, Herm, ICC, Lg, Lt, Mrt, My, NTC].
1.2 They were not actually worshipped. Paul said this in irony. The Judaizers spent so much time
speculating about the angels or put so much emphasis on the fact that the angels were used in
giving the law, that they were in effect worshipping them [TNTC].
2. The angels worshipped God [Lns, WBC]. The kind of humility and worship is that practiced
by angels. The Judaizers considered themselves to be closer to the angelic standard of
worship, because by their obedience of the Judaistic rules they kept away from material things
[Lns]. The false teachers claimed that they joined with the angels in worshipping God [WBC].
QUESTION—What is the relationship between ταπεινοφρυσύνῃ ‘humility/ asceticism’ and
θρησκείᾳ τῶν ἀγγέλων ‘worship of the angels’?
It is abasing themselves to the point that they think they can approach God only through the
mediation of angels [Ea, EG, My], or saying that they feel themselves to be that insignificant
[NTC]. They then worshipped the angels so that the angels would approach God for them
[My, NTC]. Their humility made them feel that they were unworthy to have fellowship with
God, and so they worshipped the angels. They could have this kind of humility and still feel
proud as they compared themselves with others [EGT]. Because of their humility they
worshipped angels, saying that it is proper for one who is humble to worship angels [ICC]. In
order to worship the angels, they needed to fulfill the cultic regulations. Since they perceived
God to be inaccessible, they fulfilled these regulations all the more eagerly [Herm]. They
paraded their humility by praying to angels as their mediators instead of approaching God
directly [Lt, My]. That one worshipped angels was seen as proof of humility, that one did not
approach God directly [Lg]. Worship is done with a humble attitude [Lns; NAB]. ‘Worship of
the angels’ specifies the meaning of ‘humility’ [Alf]. Both ascetic practices and joining in the
angelic worship of God were thought to be preparation for receiving visions [WBC]. Both
‘humility’ and ‘worship of the angels’ are means by which the false teachers are seeking to
disqualify the Colossians [Ea].
taking-his-stand-on/entering-intoa things-which he-has-seen,b
TEXT—Some manuscripts include μή ‘not’ before ἑόρακεν ‘he has seen’. It is omitted by GNT
with a B rating, indicating that the text is almost certain. It is included by Ea and KJV.
LEXICON—a. pres. act. participle of ἐμβατεύω (LN 53.15) (BAGD 3. p. 254): ‘to take his stand on’
[LN, NTC; NAB, NASB], ‘to base one’s authority on’ [SSA], ‘to go in for’ [Lns], ‘to dwell
on’ [NRSV], ‘to go into great detail about’ [NIV], ‘to brag about’ [CEV], ‘to enter’ [LN], ‘to
enter at length upon the tale of’ [BAGD], ‘to pin every hope on’ [NJB], ‘to claim to be

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superior because of’ [TEV], ‘to insist on the importance of’ [TNT], ‘to intrude into’ [KJV].
This verb is also translated by a noun phrase: ‘access to’ [REB], by a prepositional phrase:
‘during the mystery rites’ [Herm], ‘at his initiation’ [NIC]. This clause is translated ‘which he
has seen upon entering’ [WBC], ‘even though they say they have had visions about this’
[NLT]. It could be translated in three different ways: ‘who enters the sanctuary which he saw
in ecstasy’, ‘taking his stand on what he has seen in the mysteries’ or ‘by what he saw when
he was initiated’ [LN]. It means to enter into a subject, to investigate closely, to go into detail
[BAGD]. This participle is translated by the indicative [SSA; NAB, NIV, NLT, TEV, TNT].
b. perf. act. indic. of ὁράω (LN 24.1; 90.79) (BAGD 1.a.γ. p. 578): ‘to see’ [LN (24.1), Lns,
NIC, NTC, SSA, WBC; CEV, KJV, NIV], ‘to experience’ [LN (90.79)]. The phrase ἃ
ἑόρακεν ‘things which he has seen’ is translated ‘what he has seen in a vision’ [BAGD],
‘visions he has seen’ [NASB], ‘visions received’ [NJB], ‘visions’ [NRSV], ‘their visions’
[TNT], ‘special visions’ [TEV], ‘some visionary world’ [REB], ‘he has had visions of them’
[Herm], ‘they have had visions about this’ [NLT], ‘his own experience’ [NAB].
QUESTION—What relationship is indicated by the use of the participle ἐμβατεύων ‘taking his
stand on/entering into’?
1. It indicates amplification [EG, Lg, NTC, TH; NAB, NIV, TNT]: such a one takes his stand
on things which he has seen.
2. It indicates grounds [Alf, Herm, SSA, WBC].
2.1 It is grounds for the superior feeling of the false teachers [Herm, WBC]: those who feel they
have the right to condemn you because of their entering into things which they have seen.
2.2 It is grounds for the command of the first clause [SSA]: let no one disqualify you, since he
bases his authority on things which he has seen.
3. It indicates means [My]: desiring to rob you of the prize by humility and worship of the
angels, by saying that he enters into visions.
4. It indicates result [Lns]: arbitrarily setting up as a standard the humility and worship of the
angels, and as a result going in for things which he has seen.
5. It indicates equivalence [Ea]: worship of the angels, that is, intruding into things which he
has not seen. This commentary accepts the reading ἃ μὴ ἑόρακεν ‘things which he has not
seen’ [Ea].
QUESTION—What is meant by ἐμβατεύων ‘taking his stand on/entering into’?
1. It means taking his stand on [Alf, EG, ICC, NTC, SSA; NAB, NASB], basing his authority
on [SSA], pinning every hope on [NJB], parading [EG, ICC], bragging about [NTC], claiming
to be superior because of [TH; TEV], finding his status in, insisting on [Alf], insisting on the
importance of [TNT], prying into, intruding into [Ea], poring over, busying himself with
[ICC], going into great detail about [NIV], going in for [Lns], making the most of [NTC].
2. It means entering into [Herm, Lg, Mrt, My, TNTC, WBC].
2.1 It refers to entering into exalted spiritual experiences [Mrt, WBC], entering into visions [Mrt,
My, TNTC, WBC; REB] which are only imaginary fantasies [TNTC], entering into spiritual
realms by means of speculation [Lg].
2.2 It refers to entering into the sanctuary to participate in the mystery rites [Herm].
QUESTION—To what does ἃ ἑόρακεν ‘things which he has seen’ refer?
It refers to visions [Alf, BAGD, Ea, EG, ICC, Mrt, My, NTC, TH; NASB, NJB, NLT, NRSV,
TEV, TNT], to the realm of sight, visual experience [Alf], to things the ritualist pretends to
have seen, or maybe even believes he has seen [NTC], to things beyond that which can be
perceived by the senses [Mrt], to imaginary fantasies [TNTC]. The false teachers said they

perf. perfect
indic. indicative
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had seen invisible things in visions, when in reality they had not [My]. It refers to the angels
[Ea, Herm], which the person has seen in visions during the mystery rites [Herm], which he
has not seen, which are concealed from him, accepting the reading of ἃ μὴ ἑόρακεν ‘things
which he has not seen’ [Ea]. The false teachers claimed to have knowledge about angels
[ICC]. It refers to material things which one can see, the eating, drinking, festivals, etc. of
2:16 and the things in 2:21 which the Judaistic decrees say one should not touch, taste or
handle [Lns]. Some commentators think the text is incorrect and that this clause should read
ἀέρα κενεμβατεύων ‘treading the void of air’. It would then refer to the fact that the false
teaching had no basis on which to rest [EGT]. Others think it should read ἐώρα
κενεμβατεύων ‘treading the empty air in a state of suspension’. This would refer to the
spiritual pride and emptiness of the false teachers [Lt].
vainlya puffed-upb byc the mindd of-the fleshe of him,
LEXICON—a. εἰκῇ (LN 89.20) (BAGD 1. p. 222): ‘vainly’ [Lns; KJV, NJB]. This adverb is also
translated by a prepositional phrase: ‘without cause’ [BAGD, LN, NTC; NASB, NRSV],
‘without reason’ [Herm, LN, SSA], ‘for no reason’ [LN], ‘for no reason at all’ [TEV, TNT],
‘to no purpose’ [NIC], ‘with idle notions’ [WBC; NIV], ‘with empty pride’ [NAB], ‘with the
futile conceit’ [REB]; by a clause: ‘it is all nonsense’ [CEV], ‘these people claim to be so
humble’ [NLT]. It means without reason or cause [EG, Herm, ICC, NTC, SSA, TH, WBC],
groundlessly [Alf, Ea, EGT, My], vainly [Lns, Mrt, NTC], with futile notions [EG, WBC],
entirely unfounded [Herm], without warrant [Ea], senseless [Mou]. He has no good reason to
feel puffed up about himself [NTC, SSA]. He cannot justify it [TH]. It achieves nothing
[TNTC].
b. pres. pass. participle of φυσιόω (LN 88.217) (BAGD p. 869): ‘to be puffed up’ [BAGD,
Herm, Lns, NTC, WBC; KJV, NJB, NRSV], ‘to be all puffed up’ [TEV], ‘to be inflated’
[BAGD, NIC; NAB, NASB], ‘to be full of conceit’ [TNT], ‘to be conceited, to put on airs’
[BAGD], ‘to be proud’ [SSA], ‘to be made proud’ [BAGD, LN], ‘to be made haughty’ [LN].
The passive voice is translated by the active, the entire clause reading: ‘his unspiritual mind
puffs him up with idle notions’ [NIV], ‘bursting with the futile conceit of worldly minds’
[REB], ‘it is all nonsense; their minds are filled with selfish desires’ [CEV], ‘these people
claim to be so humble, but their sinful minds have made them proud’ [NLT].
c. ὑπό with genitive object (LN 89.26; 90.1) (BAGD 1.a.β. p. 843): ‘by’ [BAGD, Herm, LN
(90.1), Lns, NIC, NTC; KJV, NAB, NASB, NJB, NRSV, TEV], ‘because of, on account of,
by reason of’ [LN (89.26)], ‘from’ [WBC], ‘of’ [REB], not explicit [CEV, NIV, NLT, TNT].
d. νοῦς (LN 26.14; 30.5) (BAGD 3.a. p. 544): ‘mind’ [BAGD, Herm, LN (26.14), Lns, NIC,
NTC, WBC; CEV, KJV, NASB, NIV, NLT, REB], ‘way of thinking’ [BAGD, LN; NJB,
NRSV, TEV], ‘manner of thought, disposition’ [LN (30.5)], ‘attitude’ [BAGD, LN (30.5)],
‘nature’ [SSA], ‘reflections’ [NAB]. The clause φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς
αὐτοῦ ‘puffed up by the mind of the flesh of him’ is translated ‘are full of their own worldly-
minded conceit’ [TNT].
e. σάρξ (LN 26.7) (BAGD 7. p. 744): ‘flesh’ [BAGD, Lns], ‘human nature’ [LN]. The phrase
τῆς σαρκός ‘of the flesh’ is translated by an adjective: ‘fleshly’ [NTC; KJV, NASB], ‘human’
[NAB, NJB, NRSV, TEV], ‘unspiritual’ [WBC; NIV], ‘worldly’ [REB, TNT], ‘earthly’
[Herm], ‘carnal’ [NIC], ‘sinful’ [SSA; NLT]. The flesh is the willing instrument of sin
[BAGD]. See this word at 2:23.
QUESTION—What relationship is indicated by the use of the participle φυσιούμενος ‘puffed
up’?

pass. passive
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1. It indicates amplification [EG, Lg, LN, NTC, TH, TNTC; NAB, NIV, TEV, TNT]: such a
one is vainly puffed up by the mind of the flesh of him. This shows that the humility in the
first clause was a false humility and really not humility at all [Lg].
2. It indicates result [ICC, Lns, NIC, WBC]: taking his stand on things which he has seen, as a
result of which he is vainly puffed up by the mind of the flesh of him.
3. It indicates grounds [Herm, Mrt, SSA]: let no one disqualify you, since he is vainly puffed
up by the mind of the flesh of him.
4. It indicates reason [Alf, Ea, My]: taking his stand on things which he has (not) seen because
he is puffed up by the mind of the flesh of him.
QUESTION—What is meant by φυσιούμενος ‘puffed up’?
It means to be puffed up [Ea, EG, EGT, Herm, ICC, Lns, Lt, My, NTC, SSA, TH, WBC],
inflated [Ea, EG, Mou, Mrt, NIC, NTC], self-inflated [NIC, TNTC, WBC], proud [Alf, Ea,
Mou, My, NIC, SSA, TH, WBC], conceited [Herm, TH, WBC], exaltedly exuberant [Herm],
vain [TH], feeling oneself to be important, having an exalted opinion of oneself [NTC], to
vaunt oneself [ICC]. The false teachers considered themselves to be spiritually and
intellectually superior [EGT]. They thought they had superior knowledge [ICC]. They thought
they had the ability to attain a higher knowledge and holiness than that portrayed in the gospel
[My].
QUESTION—What relationship is indicated by ὑπό ‘by’?
1. It indicates means [Alf, BAGD, Ea, EG, EGT, Herm, LN, Lns, Mou, My, NIC, NTC, TH; all
versions except REB, TNT]: vainly puffed up by the mind of the flesh of him.
2. It indicates reason [Mrt, SSA, WBC]: vainly puffed up because of the mind of the flesh of
him.
QUESTION—What is meant by νοός ‘mind’?
It means mind [Ea, EG, Herm, ICC, Lg, Lns, NIC, NTC, WBC], outlook [EG, Mou, NIC,
WBC], thought [EG, Herm, SSA, TH], way of thinking [Mrt], thought pattern, intent [Alf],
where thinking is done [Ea], intellect [EG, My], reason [My], attitude [NIC, WBC]. It can be
influenced either by the flesh or the spirit [ICC]. It is the part of one’s mental powers which
can tell the difference between good and evil and can respond to God [NIC, WBC]. It is the
higher nature, and if it was controlled by the flesh, that would mean that the false teachers’
whole being was controlled by the flesh [EGT].
QUESTION—What is meant by σαρκός ‘flesh’?
It means unspiritual [EG, ICC, NIC, TH, TNTC, WBC], fleshly [EG, Lns, NTC], carnal
[ICC], materialistic [EG, Mou], earthly, [Herm], worldly [Mrt], sensual [Mou, Mrt],
dominated by the senses, sensuous [EG], the ordinary sensuous principle [Alf], the old nature
[NIC, WBC], the sinful nature [SSA], human nature, the seat of the sin-power [My],
unregenerated humankind, which is sensuous [Ea], not enlightened by the Holy Spirit [Lt]. It
means depending on something other than Christ for salvation. Those who are not regenerated
by God’s grace have a fleshly mind [NTC]. In its unredeemed state it serves evil [Lg].
QUESTION—How are the nouns related in the genitive construction τοῦ νοὸς τῆς σαρκὸς
αὐτοῦ ‘the mind of the flesh of him’?
1. ‘Of the flesh’ qualifies ‘the mind’ [EG, LN, Lns, Mou, Mrt, NTC, TH; all versions]: his
fleshly mind. It refers to the values which this person puts on externals [Mou], to thinking
which is just like all other people think [TH].
2. The mind is controlled by the flesh [Ea, EGT, Herm, Lg, My, SSA, WBC].
2:19 and not holding-fast-toa the head, fromb whom/which all the body
LEXICON—a. pres. act. participle of κρατέω (LN 13.34) (BAGD 2.e.β. p. 448): ‘to hold fast to’
[BAGD, WBC; NASB, NRSV], ‘to hold fast’ [Lns, NIC], ‘to hold on to’ [TEV], ‘to hold’
[LN; KJV], ‘to keep’ [LN], ‘to keep firm hold on’ [NTC], ‘to adhere steadfastly to’ [Herm],
‘to be in close touch with’ [NAB], ‘to have connection to’ [NJB], ‘to be part of’ [CEV]. The
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clause οὐ κρατῶν τὴν κεφαλήν ‘not holding fast to the head’ is translated ‘lose their hold
upon the head’ [REB], ‘they have lost touch with the Head’ [TNT], ‘he has lost connection
with the Head’ [NIV], ‘he does not teach the true teaching about Christ’ [SSA]. The active
voice is translated by the passive: ‘to be connected to’ [NLT]. This participle is translated by
the indicative [Herm, SSA, WBC; NAB, NIV, NJB, REB, TNT]. The present tense is
translated by the perfect [NIV, TNT]. The result of this ‘holding fast’ is ‘remaining closely
united to’ [BAGD].
b. ἐκ with genitive object (LN 90.16): ‘from’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB,
NASB, NIV NRSV, REB], ‘by’ [LN; NJB], not explicit [CEV, NLT]. The prepositional
phrase ἐξ οὗ ‘from whom’ is translated ‘under Christ’s control’ [TEV]. The clause ἐξ οὗ πᾶν
τὸ σῶμα … ἐπιχορηγούμενον … αὔξει ‘from whom all the body … being fully supplied …
grows’ is translated ‘and it is on him that the whole body … depends for its growth’ [TNT].
1. It indicates conjoining [EG, My, NTC, SSA, TNTC].
1.1 It is conjoining with the last clause of 2:18 [EG, My, SSA, TNTC]: being vainly puffed up by
the mind of the flesh of him and not holding fast to the head.
1.2 It is conjoining with the next to last clause of 2:18 [NTC]: taking his stand on things which
he has seen and not holding fast to the head.
2. It indicates a restatement [Lns]: arbitrarily setting up a false standard, going in for the things
he has seen, and puffed up in the mind of his flesh, all of which means that he has let go of the
head.
QUESTION—What is meant by οὐ κρατῶν τὴν κεφαλήν ‘not holding fast to the head’?
It means not holding fast to [Alf, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, WBC; NASB,
NRSV] Christ, who is the head of the body, which is the church [Ea, EG, Herm, Lns, NIC,
NTC, SSA, TH, TNTC], not keeping firm hold on him [Alf, Ea, EGT, NTC, WBC], not
holding tenaciously to him [Ea], not keeping hold of him [SSA], not holding to him [Alf,
SSA, TH, TNTC], not remaining closely united to him [EG, WBC], not adhering to him,
[Herm], not adhering firmly to him [EG], not maintaining contact with him [NIC, WBC], not
clinging to Christ, not realizing that Christ is all we need for salvation and that in him are
hidden all the treasures of wisdom and knowledge [NTC], being no longer loyal to him [TH].
It means severing one’s relationship with him [Herm, Lt], severing oneself from him,
rejecting him [WBC], letting go of him [My, WBC], losing one’s hold of him [EGT, Lt, Mrt;
REB], being detached from him, putting oneself out of touch with him, cutting oneself off
from him [Mrt], breaking off vital relationship with him, ceasing to depend on him [TH].
Since the false teachers did not have a relationship with the head, they did not belong to the
body [Lns, NIC, TH, TNTC, WBC]. Only those who belong to the body can adhere to the
head [Herm]. Their seeking of angelic mediation means that they had let go of the head [My].
The false teacher does not teach the true teaching about Christ [SSA]. The false teachers
thought they were Christians, but they were in great danger because they were not under the
control of the head [WBC]. They were Christians, professing to have a hold on Christ, but it
was not a firm hold, and so they could not grow [EGT]. The only person who is able to make
any judgment about the body is one who holds fast to the head, and such a judgment must be
based on the relation the members of the body have to the head [Lns].
QUESTION—What relationship is indicated by ἐξ ‘from’?
It indicates source [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, My, NTC, SSA, TH, WBC;
NAB].
1. It is the source of the growth, support and being held together [Ea, EG, EGT, Herm, ICC,
Lns, Lt, My, TH, WBC]: receiving from the head its growth, support and the fact of its being
held together. The whole body is dependent on the head [Ea, ICC, Lt, WBC]. It is completely
dependent on the head [Herm, ICC]. This shows why it is so necessary to hold to the head
[My].
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2. It is the source of the growth [Alf, Lg, NTC, SSA; NAB]: from whom all the body grows
with the growth of God. It is those who derive their spiritual growth from this head who
deserve the prize [Lns]. Holding fast to the head is the means of the growth [Alf].
QUESTION—What is the gender of οὗ ‘whom/which’?
1. Its gender is masculine [Alf, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, NTC, SSA, TH,
WBC; NASB, NIV, NRSV, TEV, TNT] because it refers to a person [ICC, Lt], because it
refers to Christ [Alf, EG, EGT, Herm, ICC, Lg, Mou, NTC, SSA, TH, WBC; TEV].
2. Its gender is neuter [Ea, My; KJV, NJB, REB] and refers to the head [Ea, My; REB]. The
figure used here refers to Christ as the head and not as a person [Ea]. We know that the head
is Christ, but here Paul refers to the head in a non-personal way [My].
QUESTION—What is meant by πᾶν τὸ σῶμα ‘all the body’?
It means the entire church [Ea, Lg, My, NTC, SSA], the whole body [EG, Lt, My, WBC], no
member being excluded [EG, Lg, My, WBC]. It means all the members of the body as a
whole [EGT, Lns]. It means the church as a whole and all of the members of the church as
parts of an organized body [ICC]. It means every part of the body [Alf]. All members, without
exception, derive their growth from the head [Lg]. No member grows alone. The body as a
whole grows, and each member shares in that growth [EGT]. No member can expect to find
from any other source what the whole body receives from the head [My].
NOTE: See at 1:18 for the meaning of the metaphors ‘head’ and ‘body’.
bya the jointsb and ligamentsc being-supported/suppliedd and being-held-togethere
LEXICON—a. διά with genitive object (LN 90.8): ‘by’ [Herm, NTC, SSA, WBC; all versions except
CEV, REB, TNT], ‘by means of’ [LN, Lns], ‘with’ [LN; REB, TNT], ‘through’ [LN, NIC],
‘he uses’ [CEV].
b. ἁφή (LN 8.60) (BAGD p. 125): ‘joint’ [BAGD, Lns, NIC, NTC, SSA, WBC; CEV, KJV,
NAB, NASB, NJB, REB, TEV], ‘ligament’ [BAGD, LN; NIV, NRSV, TNT], ‘sinew’
[Herm], ‘that which binds together’ [LN], ‘connection’ [BAGD]. The nouns ἁφῶν καὶ
συνδέσμων ‘joints and ligaments’ are translated ‘strong sinews’ [NLT]. This word refers to a
part of the joints of the body which binds the different parts together [LN].
c. σύνδεσμος (LN 18.17) (BAGD 1.a. p. 785): ‘ligament’ [Herm, NIC, NTC, SSA, WBC;
NASB, REB, TEV], ‘sinew’ [BAGD; NAB, NIV, NJB, NRSV, TNT], ‘muscle’ [CEV],
‘band’ [Lns; KJV], ‘bond’ [BAGD, LN], ‘binding’ [LN], ‘that which ties together’ [LN]. It is
a bond which holds something together [BAGD]. See this word at 3:14.
d. pres. pass. participle of ἐπιχορηγέω (LN 35.31) (BAGD 3. p. 305): ‘to be supported’
[BAGD, Herm, LN, NTC; NIV], ‘to have its needs supplied’ [LN; REB], ‘to be supplied’
[NIC; NASB], ‘to receive supply’ [Lns], ‘to be given all that it needs’ [NJB], ‘to be provided
for’ [LN], ‘to be nourished’ [WBC; NRSV, TEV], ‘to have nourishment ministered’ [KJV],
‘to get one’s nourishment and strength’ [NLT], ‘to be held together’ [SSA]. The passive voice
is translated by the active with Christ as the subject: ‘to give strength’ [CEV]. The conjoined
participles ἐπιχορηγούμενον καὶ συμβιβαζόμενον ‘being supported and being held together’
are translated ‘mutually supported and upheld’ [NAB]. The participle and indicative verb
ἐπιχορηγούμενον … αὔξει ‘being supported … grows’ is translated ‘depends for its growth’
[TNT]. This participle is translated by the indicative [NLT, TNT].
e. pres. pass. participle of συμβιβάζω (LN 63.5) (BAGD 1.a. p. 777): ‘to be held together’
[BAGD, LN, NTC, SSA, WBC; CEV, NASB, NIV, NJB, NRSV, TEV, TNT], ‘to be joined
together’ [NLT], ‘to be fitted together’ [NIC], ‘to be knit together’ [Herm, Lns; KJV, REB],
‘to be united, to be brought together’ [BAGD, LN]. It means to bring together into a unit, to
cause to be a unit [LN]. See this word at 2:2.
QUESTION—What is the function of this clause?
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1. It is the means by which the growth referred to in the following clause takes place [Alf, Ea,
Lns, Lt, Mrt, My, TNTC]: all the body grows with the growth of God by being supported and
being held together by the joints and ligaments.
2. It describes the body [EG, Lg, SSA]: the body, which is supported and held together by the
joints and ligaments. It describes the body’s relation to the head [EG].
QUESTION—What relationship is indicated by διά ‘by’?
1. It indicates means [Alf, BAGD, Ea, EGT, Herm, ICC, Lg, LN, My, NTC, SSA, TH; all
versions except REB]: being supported and being held together by the joints and ligaments.
The joints and ligaments are together the means of both participles [Ea, EGT, NTC, SSA].
They are the channels of both [Lt, WBC]. The ‘supporting’ is done by the ‘joints’ and the
‘holding together’ by the ‘ligaments’ [ICC, Lg, My].
2. It indicates circumstance [NTC]: all the body grows with the growth of God while being
supported and held together by the joints and ligaments.
QUESTION—What is meant by ἁφῶν ‘joints’?
It means joints [Alf, EG, Lns, Lt, Mou, Mrt, NIC, NTC, SSA, TH, WBC; CEV, KJV, NAB,
NASB, NJB, REB, TEV], points of contact [Alf, EG, ICC, Lt, Mou, WBC], junctures [EG,
Lt], joinings [Lt], points in the body where different parts come together or where the body
bends [TH], ligaments [EG; NIV, NRSV, TNT], sinews [Herm], muscles [NIC], nerves [Lg,
NIC], nerve-impulses which the head conveys to the body [My]. They join contiguous limbs
[Lt, Mou]. It means the internal structure which keeps the parts of the body from being
isolated from each other [Ea].
QUESTION—What is meant by συνδέσμων ‘ligaments’?
It means ligaments [EG, Herm, ICC, Lns, Lt, Mou, Mrt, NIC, NTC, SSA, WBC; NASB,
REB, TEV], sinews [Alf, EG; NAB, NIV, NJB, NRSV, TNT], connecting bands in the body
[EG, ICC, Lt, Mou, My], bands [Alf, Lns, Lt; KJV], tendons [EG, ICC, Lt], bonds [EG],
attachments [Lt], muscles [ICC, Lg, Lt, WBC; CEV] and nerves [Alf, WBC]. They bind the
different parts of the body together and communicate between them [Alf]. It means those
external ligatures of the body which can be seen and felt and which give unity of organization
to the body [Ea]. They proceed from the head and are the Christian fellowship which binds
member to member, thus binding the body together in one organic whole [My].
QUESTION—What is meant by the reference to ἁφῶν καὶ συνδέσμων ‘joints and ligaments’?
It pictures the members of the body of Christ as being mutually dependent on each other
[NIC, TH] and cooperating together harmoniously [NIC]. The members of a human body are
connected by the joints and ligaments, which illustrates the way the members of the body of
Christ are joined together and thus grow [Lns]. The human body grows when the joints and
ligaments support it and hold it together, and when the members of the church support each
other and maintain loving contact the church will grow in spiritual life [NTC].
QUESTION—What is meant by ἐπιχορηγούμενον ‘being supported/supplied’?
It means being supplied [Alf, Ea, EG, EGT, ICC, Mou, Mrt, My, WBC; NASB], supplied
with nourishment [EG, Lt, NIC, WBC; NLT], and energy [Lt, TH, WBC], supplied with life
[EGT, Lt, My, TH], receiving a supply of vitality [EG, Lns], supplied with vital activity [My],
supplied with necessities [Herm], being furnished [Ea, Lt, My] bountifully [Lt] with
reciprocal aid [Ea], nourished [EG, TH; NRSV, TEV], being provided for [Herm, WBC],
equipped [EG], being supported [EG, Herm, NTC, SSA, TNTC; NAB, NIV], being helped
[Lg, SSA, TNTC]. The body lives because of being nourished in this way [WBC].
It connects two verbs which in this context are virtually synonymous [SSA].
QUESTION—What is meant by συμβιβαζόμενον ‘being held together’?
It means being knit together [Ea, EGT, Herm, Lns, Lt, SSA, WBC; KJV, REB] into one
spiritual and living organism [Lns], into an organic whole [WBC], being united [Ea, EG,
EGT, Herm, Lt, TH, WBC], being held together [NTC, TH; CEV, NASB, NIV, NJB, NRSV,
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TEV], being compacted together [Ea, Lg, Lt], being fitted together into one [EG, NIC], being
bonded together [Mou, Mrt], being bound together [ICC, My], being joined together [Lt;
NLT], being compounded [Alf], being brought and held together in mutual adaptation [Ea].
The non-figurative meaning is that unity and order are preserved [Lt, TH].
QUESTION—What is the significance of the present tense of the participles ἐπιχορηγούμενον
‘being supported’ and συμβιβαζόμενον ‘being held together’?
It signifies a continual being supplied and knit together [Lns, WBC], an ongoing process
[EG]. It signifies a process which is going on in the present [Alf], a continuing process which
is still going on [ICC].
grows with-the growtha of God.
LEXICON—a. αὔξησις (LN 23.188) (BAGD p. 122): ‘growth’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; NAB, NASB, NJB, NRSV], ‘increase’ [BAGD; KJV]. The phrase τὴν αὔξησιν τοῦ
θεοῦ ‘with the growth of God’ is translated ‘as God causes it to grow’ [NIV], ‘as God wants it
to grow’ [LN; TEV], ‘according to God’s design’ [REB], ‘according to God’s plan’ [TNT],
‘by the power of God’ [CEV], ‘like God plans that it should develop’ [SSA]. This clause,
together with ἐπιχορηγούμενον ‘being supported/supplied’ in the preceding clause, is
translated ‘we grow only as we get our nourishment and strength from God’ [NLT].
QUESTION—How are the nouns related in the genitive construction τὴν αὔξησιν τοῦ θεοῦ
‘the growth of God’?
1. The growth comes from God [Herm, Lt, NIC, NTC; NAB, NASB, NRSV], is given by him
[EG, My; NJB], or stimulated by him [EG, Herm], wrought by him [Alf, Ea], generated by
him [EG], effected by him [Lg], caused by him [NIV]. It has its root in God [ICC], it belongs
to him [ICC, Lt], is under his care [NIC]. The growth is then carried on in subjection to and in
union with the head [Alf]. It comes from Christ [Lg], is dependent on him [EG].
2. The growth is the kind God wants [LN, SSA, TH; TEV], planned by him [SSA], purposed
by him [Mou, Mrt], determined by him [TH], designed by him [REB], the kind of growth he
requires [EGT], but it is the head who brings it about [EGT, SSA]. It is the head who is the
immediate source of the growth [TH].
3. ‘Of God’ qualifies ‘growth’ [BAGD, Lns, WBC]: divine growth. This divine growth comes
from Christ, the head [Lns, WBC].
QUESTION—What kind of growth is referred to?
1. It refers to spiritual growth [ICC, Lns, SSA, TNTC], to inner growth [Lns], to growth in
perfection [My, WBC] of the collective body of Christians [My], to being strengthened to
overcome sin, to growth in knowledge, virtue and joy [NTC], to growth in maturity [NIC], to
growth in understanding and a firm grasp of the truth [SSA]. It is a uniting of the believer
with God [Lt]. The false teachers are not experiencing growth, because to experience growth
one must be a part of the body which is united to the head [WBC].
2. It refers to growth in both strength and size [Mrt].
DISCOURSE UNIT: 2:20–3:17 [GNT; CEV]. The topic is Christ bringing new life.
DISCOURSE UNIT: 2:20–23 [EG, NIC, NTC, SSA]. The topic is results of having died
with Christ [EG, NIC], warning against following ascetic rules [NTC], warning not to submit
to elementary rules about externals [SSA].
2:20 Ifa you-died with Christ tob the rudimentsc of-the world,d
TEXT—Some manuscripts include οὖν ‘therefore’ after εἰ ‘if’. GNT does not mention this
reading. It is included only by Herm and KJV.
LEXICON—a. εἰ (LN 89.30) (BAGD III. p. 219): ‘if’ [BAGD, Herm, LN, Lns, NIC, NTC; KJV,
NAB, NASB, NJB, NRSV], ‘since’ [BAGD, LN, WBC; NIV], ‘because’ [LN, SSA]. The ‘if’
clause is translated as a statement: ‘you (have) died with Christ’ [CEV, NLT, TEV, TNT]; as
a question assuming an affirmative answer: ‘did you not die with Christ?’ [REB]. This word
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is used to mark a cause or reason, when an actual case is regarded as a supposition [BAGD,
LN].
b. ἀπό with genitive object (LN 89.122) (BAGD I.5. p. 86): ‘to’ [Herm, NTC; NAB, NASB,
NIV, NJB, NRSV], ‘from’ [BAGD, LN; KJV], ‘away from’ [BAGD, Lns], ‘from the control
of’ [WBC], ‘from subjection to’ [NIC], ‘separated from’ [LN]. This clause is translated ‘Did
you not die with Christ and pass beyond reach of …’ [REB], ‘You have died with Christ and
are set free from …’ [TEV], ‘You died with Christ and are finished with …’ [TNT], ‘You
have died with Christ and he has set you free from …’ [NLT], ‘You died with Christ. Now the
forces of the universe don’t have any power over you’ [CEV]. This preposition implies a
breaking off from a former association [LN].
c. στοιχεῖον (LN 2.1; 12.43; 58.19) (BAGD 3.; 4. p. 769): ‘rudiment’ [NTC; KJV], ‘elemental
spirit’ [BAGD, WBC; NRSV, REB, TNT], ‘ruling spirit’ [TEV], ‘one of the supernatural
powers over this world’ [LN (12.43)], ‘evil power’ [NLT], ‘force’ [CEV, NAB], ‘elemental
force’ [NIC], ‘basic principle’ [LN (58.19); NIV], ‘elementary principle’ [NASB], ‘principle’
[NJB], ‘elementary concept’ [LN (58.19)], ‘elementary regulation’ [SSA], ‘element’ [Herm,
LN (2.1)], ‘elementary thing’ [Lns], ‘natural substance’ [LN (2.1)], ‘one of the heavenly
bodies’ [BAGD]. This clause is translated ‘now that you have died with Christ and are free
from the supernatural powers ruling over this world’ [LN]. See this word at 2:8.
d. κόσμος (LN 1.1; 1.39; 41.38) (BAGD 7. p. 447): ‘world’ [BAGD, LN (1.39; 41.38), Lns,
NIC, NTC, WBC; KJV, NASB, NIV, NJB, NLT, TNT], ‘universe’ [Herm, LN (1.1); CEV,
NRSV, REB, TEV], ‘cosmos’ [LN (1.1)], ‘world system, world’s standards’ [LN (41.38)],
‘what is external’ [SSA]. The genitive construction τῶν στοιχείων τοῦ κόσμου ‘the rudiments
of the world’ is translated ‘cosmic forces’ [NAB]. This noun refers to the system of practices
and standards of secular society, without reference to any demands or requirements of God
[LN (41.38)]. It is that in the world which is in opposition to God [BAGD]. It means material
[Ea, EGT, Lt], external [Lt, SSA], able to be experienced by the senses [Ea, Lt], physical
[SSA], visible [Ea], earthly [Alf]. It is the realm of all mundane interests and of all rules
which have to do with the material [Lt]. It means people who are alienated from God [NTC],
who are not Christians [My]. It means universe [EG]. See this word at 2:8.
QUESTION—What relationship is indicated by εἰ ‘if’?
It indicates grounds for the following clause and does not express doubt [Alf, Ea, EG, EGT,
Herm, ICC, Lg, LN, Lns, Mrt, My, NIC, NTC, SSA, TH, TNTC, WBC; NIV, NLT, TEV,
TNT]: since you died with Christ, then why do you submit to regulations?
QUESTION—What is meant by σύν ‘with’?
It means union with [Ea, EGT, Herm, SSA, TH, WBC], fellowship with [Lg, Mrt, My],
identification with [EG].
QUESTION—What does it mean to die with Christ?
It means to be identified with Christ in his crucifixion [EG], to participate with him in his
death [NIC], to be united by faith to Christ in his death [Mrt], to be connected spiritually with
Christ by baptism, which means that his death produces certain effects in us [Lns]. It means to
be united to Christ, who died [SSA, WBC]. When Christ died, the Colossians also died in a
spiritual sense [EG, TH]. This death happened when the Colossians were converted [EGT,
My], when they were baptized [EG, Lt, Mrt, TH]. The aorist tense refers to a punctiliar event
[Alf, EG, EGT, Herm, ICC, Lns, Lt, Mrt, NTC, WBC; NIV, NRSV, REB, TNT]. It refers to
their state as Christians [Lg; KJV].
QUESTION—What is meant by ἀπεθάνετε ἀπό ‘you died to’?
It means to be freed from [Alf, BAGD, EG, Lg, LN, Mrt, My, TH, TNTC, WBC; NLT, TEV],
to be liberated from the dominating power of [ICC, TNTC], to escape from the dominion of
[EGT], to be out of the control of [EG, Mou, Mrt, TH, WBC], to have the bond severed [NIC,
WBC], to have the relation of bondage terminated [NIC], to be set free from obligation to, to
be discharged from having to obey [SSA], to be liberated from the claims of [Mrt], to have
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nothing to do with, to be no longer under authority of [Ea, Mrt], to be no longer concerned
with [Lns], to make a complete break with [NTC], to be separated from [Ea, EG, EGT, Herm,
WBC] completely [EGT], to be put at a distance from [Ea], to be alienated from [WBC].
QUESTION—What is meant by στοιχείων ‘rudiments’? See this question at 2:8.
1. It means elemental spirits [EG, EGT, LN, Mrt, NIC, TH, TNTC, WBC; CEV, NAB, NLT,
NRSV, REB, TEV, TNT] who rule the universe or the world [LN, TH; TEV], principalities
and powers [EG, EGT, Herm, NIC, WBC], demons [Herm, WBC] who want to control and
rule people [EG, Herm, WBC], angelic powers [Herm], the angels who were in charge of the
law [EGT]. It was taught that they were in control of the heavenly realm and of people’s
access to God [WBC].
2. It means elementary teachings [Alf, Ea, Lg, Lt, Mou, My, NTC, SSA] which had to do with
trusting in works to gain salvation [NTC, SSA], rules made by people [NTC]. They were
ritualistic observances [Alf, My] of both Judaism and heathenism [My]. In comparison with
Christianity, these were only rudiments [Alf, My]. They were puerile notions [NTC]. It refers
to the Jewish system of worship [Ea], to all non-Christian religions [Lg].
3. It means the earthly, material substances with which the rules dealt in regard to handling,
tasting and touching (2:21) [Lns].
QUESTION—How are the nouns related in the genitive construction τῶν στοιχείων τοῦ
κόσμου ‘the rudiments of the world’? See this question at 2:8.
1. The rudiments belong to the world [Alf, EG, Lt]. They belong to the realm of the material,
sensuous and external [Lt]. They were the imperfect phase of knowledge, which was carnal
[Alf].
2. The world modifies rudiments, or elementary teachings [NTC; NAB]: worldly rudiments.
3. The rudiments, or elementary teachings, are concerned merely with what is external [Ea,
SSA], visible [Ea], physical [SSA].
4. The rudiments, or elementary teachings, of religion are those with which non-Christians
occupy themselves [My].
5. The rudiments, or elemental spirits, rule the world [TH].
6. The rudiments, or elemental spirits, animate all material things, the things of the world
[EGT].
QUESTION—What does it mean to die with Christ to the rudiments?
Dying to the rudiments is a result of dying with Christ [Herm, NIC, SSA]. When we die with
Christ, it severs our bondage to the elemental spirits [EG, Herm, WBC]. We don’t need to be
afraid of them any longer [Herm]. Just as Christ, in his death, came out from under any rule
which the elemental spirits appeared to have over him, so those who belong to him have also
come out from under that rule [TNTC]. When Christ died, he took on himself the curse of the
law, thus releasing himself from its claims on him, and because believers have fellowship
with Christ in his death, the law and other similar things have no more claim on them [My].
Christ was set free from these elementary teachings when he bore the curse of the law at his
death, and thus the law is no longer in force [Alf]. When Christ died, the ritual law was
canceled. Those who are united with him in that death have consequently died to that law
[Ea]. Because we died with Christ, we do not need to obey the elementary, external rules
[SSA]. When one dies with Christ, in that very act he/she also makes a complete break with
the teachings that present anything other than Christ as the basis for hope and salvation
[NTC].
why as-thougha livingb inc (the) worldd do-you-submit-to-regulations?e
LEXICON—a. ὡς (LN 64.12): ‘as though’ [NIC, NTC; KJV, NAB, NIV, NJB, REB, TEV], ‘as if’
[Herm, WBC; CEV, NASB, NRSV, TNT], ‘as’ [LN, Lns], not explicit [SSA; NLT].
b. pres. act. participle of ζάω (LN 23.88; 41.2) (BAGD 1.b. p. 336): ‘to live’ [BAGD, Herm,
LN, Lns, NIC, NTC, WBC; CEV, KJV, NASB, NJB], ‘to live a life’ [NAB, REB], ‘to
conduct oneself, to behave’ [LN (41.2)], not explicit [SSA; NLT]. The participial phrase
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ζῶντες ἐν κόσμῳ ‘living in the world’ is translated ‘you still belonged to it/the world’ [NIV,
NRSV], ‘you belonged to this world’ [TEV], ‘you still belonged to the life of this world’
[TNT]. This participle is translated in the indicative mood [Herm, WBC; NIV, NRSV, TEV,
TNT].
c. ἐν with dative object (LN 83.13): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NASB,
NJB], ‘to’ [NIV, NRSV, TEV], ‘of’ [REB, TNT], ‘bounded by’ [NAB], not explicit [SSA;
CEV, NLT].
d. κόσμος (LN 1.39; 41.38): ‘world’ [Herm, LN, Lns, NIC, NTC; all versions except CEV,
NIV], ‘world system, world’s standards’ [LN (41.38)], not explicit [SSA; CEV]. This noun is
translated by a pronoun: ‘it’ [NIV]; by a noun phrase: ‘worldly way’ [WBC]. It is the system
of practices and standards associated with secular society, without reference to any demands
or requirements of God [LN (41.38)]. It is the old way of life [Herm, WBC], the realm of the
flesh, the old life [NIC], life which is separated from Christ [NTC]. It is the realm of the
rudiments [Ea], the non-Christian world [My], the old world-order [EG]. It is dominated by
the power of evil and sin [TH]. The word is used here in an ethical sense [Ea, EGT].
e. pres. mid. indic. of δογματίζω (LN 36.21) (BAGD p. 201): ‘to submit to regulations’ [NIC,
NTC, SSA; NRSV], ‘to submit to rules’ [NIV], ‘to submit to rules and regulations’ [BAGD],
‘to submit oneself to decrees’ [NASB], ‘to be subject to ordinances’ [KJV], ‘to be bound by
rules’ [NAB], ‘to obey rules’ [LN; CEV], ‘to follow rules’ [NLT], ‘to voluntarily place
oneself under the regulations’ [WBC], ‘to let rules dictate to one’ [NJB], ‘to let people dictate
to one’ [REB], ‘to obey rules’ [TEV], ‘to let oneself be ordered about’ [TNT], ‘to want to
have regulations imposed on one’ [Herm], ‘to be pestered with decrees’ [Lns]. The middle
voice is translated by the passive [Lns; NAB]. The indicative mood is translated by a
participle [LN].
QUESTION—What is the logic of τί ‘why’?
It is the conclusion for the grounds statement of the preceding clause [EG, Herm, Lg, Mrt,
My, NIC, SSA, TH, TNTC, WBC]: if you died with Christ to the rudiments of the world, then
why do you submit to regulations? Since the Colossians had died to the elemental spirits, it
was the height of inconsistency to submit to ordinances which belonged to the sphere of those
spirits [EGT, NIC]. They were not under any obligation to obey them [NIC]. Since they had
died to such rules, it was irrational to act as though they lived under them. They were now in
Christ’s kingdom, and so the code of the kingdom they had left did not apply to them
anymore [Ea]. Death with Christ meant that they now belonged to him, and as a result,
nothing else can claim to have any authority over them [Herm]. Since death with Christ freed
them from bondage to the elemental spirits, submitting to regulations imposed by these spirits
would mean surrendering that freedom [EG, WBC] and denying the headship of Christ (2:19)
[EG]. Since they were now in the eternal kingdom, submitting to laws which belonged to the
perishable would be a denial of their Christianity [Lt]. Trusting in human ordinances draws us
away from trusting in Christ as the only Savior [NTC]. Death with Christ makes us safe from
anything that belongs to the world [Lns].
QUESTION—What is the function of this question?
It is a rhetorical question [Lg, Lns, Mrt, SSA, WBC], a rebuke [Alf, WBC], a warning [Alf,
SSA], a caution [Ea], a command, a prohibition [SSA].
QUESTION—What is meant by ὡς ‘as though’?
1. It is contrary to fact [Alf, EG, EGT, Lg, LN, Lt, My, NIC, NTC, SSA, TH, WBC; all
versions except NLT]: as though living in the world. The Colossians, by submitting to rules,
were living as though they were not citizens of heaven, as though they still belonged to the
world [EG, Lt]. They were living as though they had not died [Alf]. If they would rely on the

mid. middle
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ordinances, they would be acting as though they were still in the life separated from Christ
[NTC]. They are not to submit to such regulations, as though they still had to obey them
[SSA]. It is how the false teachers viewed the Colossians, that they had not died to the world
[My].
2. It is not contrary to fact [Herm, Lns]: as living in the world. Some of the Colossians were
submitting to regulations, and thus their way of life was being completely determined by the
world. Others of the Colossians were in danger of being influenced in that direction [Herm].
They were living in the world, and so the Judaizers thought that they needed the Judaistic
rules about the material substances of the world. The Colossians were not submitting to these
rules [Lns].
QUESTION—What is meant by ζῶντες ἐν κόσμῳ ‘living in the world’?
It means living as though one belonged to the world [EG, LN; NRSV, TEV] and were not a
citizen of heaven [EG], a person’s life being dominated by the world, which causes one to
stay in the old way of life [Herm, WBC], behaving or conducting one’s life as if one really
were a part of the world or as if one were just like everyone else in the world [TH]. It means
living after the flesh [NIC], being in the flesh [ICC, Lg], which is the state of a person before
conversion and to which the Colossians were returning [Lg]. It includes being under the
rudiments of the world [My], needing to obey this type of regulation [SSA]. It means literally
living on the earth [Lns].
QUESTION—What is meant by δογματίζεσθε ‘do you submit to regulations’?
1. It is in the passive voice [Alf, BAGD, EGT, Herm, Lns, Lt, My, TH, TNTC, WBC] and
means to be given laws [Alf, EGT, My]. It means to be pestered with decrees. It carries the
idea of rules which are very binding, which is how the Judaizers considered their rules, that
they were as binding as imperial and divine decrees. Paul, by using this verb, scoffs at the
Judaistic rules and says they are to be brushed aside like an insect [Lns]. It does not refer to
all rules, but only to those which belong to the present evil age which is in rebellion against
God [TNTC]. It is not a rebuke to the Colossians but a warning to them, that they should not
yield to such a demand [My, TNTC]. They were in danger of voluntarily placing themselves
under these regulations [WBC]. Paul wishes that they had resisted these lawgivers a little
more strongly, but he is not implying that they had submitted to them [EGT]. It is a hidden,
but keen rebuke to the Colossians. They were being put under the ordinances of 2:14, which
had been canceled and taken out of the way [Alf]. It means to submit to regulations [BAGD,
Herm, Lt, TH], to obey rules [TH], to be overridden with ordinances, to bow one’s neck to
them [Lt]. This verb is a reference to the ordinances of 2:14, having the same root in Greek
[Alf, EGT, Lns, Lt], and it also refers to the ordinances of the philosophy of 2:8 [Lt].
2. It is in the middle voice [Ea, ICC, Lg, LN, SSA] and means to submit to rules and
regulations [ICC, SSA], to obey rules [LN], to allow oneself to be caught with them [Lg], to
allow the preaching of them, to allow them to be imposed on oneself [Ea]. It is not a rebuke
for something the Colossians were already doing, but a warning against something they might
soon do [SSA]. Paul suspected that they might have a tendency to be influenced by the false
teaching [Ea]. This verb is a reference to the ordinances of 2:14, having the same root in
Greek [ICC].
2:21 Do-not handlea nor tasteb nor touch,c
LEXICON—a. aorist mid. subj. of ἅπτω (LN 18.6; 24.73) (BAGD 2.a. p. 102, 103): ‘to handle’
[BAGD, Herm, Lns, NIC, NTC, SSA, WBC; all versions except KJV, NJB], ‘to touch’
[BAGD, LN (24.73); KJV], ‘to pick up’ [NJB], ‘to take hold of, to hold’ [BAGD], ‘to hold on
to, to retain in the hand, to seize’ [LN (18.6)], ‘to eat’ [BAGD]. It means to touch with
relatively firm contact [LN (24.73)].

subj. subjunctive
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b. aorist mid. subj. of γεύομαι (LN 23.3; 24.72) (BAGD 1. p. 157): ‘to taste’ [BAGD, Herm,
LN (24.72), Lns, NIC, NTC, SSA, WBC; all versions except NJB, NLT], ‘to eat’ [BAGD, LN
(23.3); NJB, NLT], ‘to partake of, to enjoy’ [BAGD]. It means to taste [Alf, EG, EGT, ICC,
Lg, LN, Lt, Mrt, My, SSA, TH], to eat [Herm, Lns, NIC] and to drink [Lns].
c. aorist act. subj. of θιγγάνω (LN 24.74) (BAGD p. 361): ‘to touch’ [BAGD, Herm, LN, Lns,
NIC, NTC, SSA, WBC; all versions except KJV], ‘to handle’ [KJV], ‘to eat, to consume’
[BAGD]. It means to come in contact with [LN].
QUESTION—What is the relationship of this clause to the preceding?
This clause contains three examples of the regulations of the preceding verse [Alf, Ea, EG,
Herm, ICC, Lns, Lt, Mrt, My, NIC, NTC, SSA, TNTC, WBC; NASB, NLT, TEV]: why as
though living in the world do you submit to regulations such as “do not handle nor taste nor
touch”? They are quotes from the false teachers [EGT]. Paul used the exact wording of the
prohibitions as given by the false teachers [Lt, Mrt]. Paul did not necessarily use the exact
wording, but is speaking in irony [TNTC]. They were ironic exaggerations [Herm, WBC], as
if the false teachers were advocating that one totally withdraw from all worldly contacts
[WBC], but Paul’s statements here were certainly in agreement with the character of the
commands [Herm]. They may have been actual prohibitions, or Paul may have been
exaggerating in irony [EG]. They are examples which summarize the regulations [NTC],
showing that the regulations were all negative, or prohibitions, which do not bring Christian
growth [NIC, NTC]. The three prohibitions were stated here because of the urgency with
which such abstinence was demanded [Lg, My]. These commands, with the corresponding
negatives, are repeated for emphasis [Ea]. They are specifics of the regulations [Alf, Lg, TH].
QUESTION—What is the implied object of γεύσῃ ‘taste’?
The implied object is food [EG, NTC] and drinks [NTC]. It refers to the eating and drinking
of 2:16 [Lns].
QUESTION—What is the relationship between the verbs ἅψῃ ‘handle’ and θίγῃς ‘touch’?
They have an ascending relationship [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, My, SSA, TH,
TNTC, WBC]: do not handle nor taste nor even touch. Since ‘taste’ comes between the other
two verbs, there is no ascending relationship [Lns]: do not handle nor taste nor touch.
‘Handle’ is stronger [ICC, Lt, My, TNTC], meaning to take hold of and not merely to touch
[ICC, Lt, My]. ‘Handle’ signifies contact which is more lasting than ‘touch’, which is more
temporary and superficial [EG]. ‘Handle’ may refer to the handling which of necessity
precedes the eating, ‘touch’ to even the slightest contact with one’s finger-tips [Ea]. The two
verbs can be used interchangeably, but at times ‘handle’ is stronger [Herm, TH], with the
meaning of taking hold of something in order to possess it [Herm], with the meaning of
having contact with and even possessing [TH]. The two verbs are practically synonyms [Mrt].
QUESTION—What are the implied objects of these three verbs?
The implied objects are not only food, but include other things as well [EG, Herm, ICC, Lns,
Lt, WBC]. The objects are foods which had been forbidden and other things which had been
declared unclean. The prohibitions regarding food were spelled out in great detail [Herm].
The prohibitions especially dealt with eating and drinking, but other things were also probably
included [NTC, SSA]. Some examples would be oil, wine, meat, or contact with a stranger or
with someone who was inferior religiously [Lt]. The implied objects are the material
substances mentioned in the following clause [Lns, WBC], such as food and drink [WBC], the
‘rudiments’ of 2:20 [Lns]. Paul is arguing against all physically-based rules and regulations
[SSA]. The implied object of all three verbs is certain meats and drinks [Ea, EGT, Lg, My],
certain foods and drinks [TH], the occurrence of the verb ‘taste’ confirming this interpretation
[EGT, Lg, My], with the context also providing confirmation [EGT], with 2:23 also providing
confirmation [My]. The implied object of all three verbs is meats, the verb ‘taste’ defining the
other two more general verbs. This interpretation is supported by the two following verses
[Alf]. The object of all three verbs is food and drink, but marriage may have been included,
157

too. However, Paul is not including here the commands of the Bible regarding eating and
drinking, because those are to be obeyed, but he is talking about a legalistic approach to
spirituality [Mrt]. Paul did not mention the objects because the Colossians knew very well
what they were [Ea, My]. He did not mention the objects because of the close proximity of
2:16, where eating and drinking are mentioned [Lg]. The omission of the objects places the
emphasis on the verbs [Lns]. It makes the description more vivid [My].
2:22 which-things are all fora destructionb with-use,c
LEXICON—a. εἰς with accusative object (LN 13.51; 13.62; 89.57) (BAGD 4.d. p. 229): ‘for’
[BAGD, LN (13.62), Lns], ‘to’ [LN (13.62); KJV], ‘for the purpose of’ [LN (89.57)],
‘destined to’ [Herm, NIC, WBC; NASB, NIV], ‘intended to’ [SSA], ‘meant for’ [NTC], not
explicit [CEV, NAB, NJB, NLT, NRSV, REB, TEV, TNT]. The verb εἰμι ‘to be’ along with
this preposition is an idiom, meaning to change from one state to another [LN (13.51)].
b. φθορά (LN 20.38) (BAGD 1. p. 858): ‘destruction’ [BAGD, LN, NTC], ‘ruin’ [BAGD, LN],
‘dissolution, deterioration’ [BAGD]. This noun is translated by a verb: ‘to perish’ [Herm, Lns,
NIC, WBC; all versions except CEV, NLT, TEV], ‘to cease to exist’ [SSA], ‘to be ruined’
[LN], ‘to become useless’ [TEV], ‘to be no longer good for anything’ [CEV], ‘to be gone’
[NLT]. Disintegration is implied in this noun [LN].
c. ἀπόχρησις (LN 42.24) (BAGD p. 102): ‘use’ [Herm, WBC; NAB, NIV, NRSV],
‘consumption’ [LN, NTC]. This noun is also translated by a participle: ‘using’ [KJV, NASB].
This dative is translated ‘as they are used’ [REB, TNT], ‘even while they are being used’
[NJB], ‘once they are used’ [TEV], ‘after these things are used’ [CEV], ‘as soon as we use
them’ [NLT], ‘by means of their being used’ [SSA], ‘by being used up’ [LN, Lns], ‘by being
consumed’ [BAGD], ‘by the very use that is made of them’ [NIC]. It means being used up
[Ea, EGT, ICC, Lg, Mou, My, WBC], full use [Ea], being used [EGT, SSA, TH], use [EG,
NIC, TNTC], being used in a way that would make the things used unfit for further use [Lt],
consumption [Alf, EGT, ICC, Lt, My, TH, WBC]. It refers to eating and drinking [Ea, TH], to
digestion [NIC], to food passing through the mouth into the digestive system [Mrt].
QUESTION—What is the relationship of this clause with the preceding?
It indicates the grounds for the implied statement in the last clause in 2:20 [Ea, EG, EGT,
Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA, TNTC, WBC]: you should not submit to
regulations, since all these things (the implicit objects in 2:21) are for destruction with use.
Religious teaching which makes perishable things the central issue is unbalanced [NIC,
WBC]. Things which perish are not the basis of godliness [Ea, WBC]. If these things perish,
they cannot be very important [EGT, Lt]. If we can destroy them, they cannot have authority
over us [EGT]. That they perish shows that they are merely material, and thus have no moral
or spiritual effect [ICC]. Paul argues here that moral detriment does not come through eating
and drinking [Lg]. Physical objects which are inherently transitory are inappropriate for
spiritual matters, which are concerned with the permanent and eternal [SSA]. Since food is by
nature doomed to destruction, it is foolish for anyone to base their hope of salvation on rules
regarding food [NTC]. It is irrational to suggest that our eternal bliss is dependent on
abstinence from things that perish [My]. It is irrational for those who are citizens of the
heavenly kingdom to submit to regulations which have to do with perishable things in this
world [EG]. Citizens of eternity should not have their thoughts absorbed with things which
are perishable [Lt]. Since the purpose of these things is to be consumed, rules which are made
to keep them from being used have no basis [Ea, Herm, Lns].
It indicates purpose [Alf, BAGD, Ea, EG, EGT, Herm, ICC, Lg, Lns, Mou, My, NTC, SSA,
TH, WBC; KJV, NASB, NIV]. Occurring with ἐστιν ‘are’ [EG, SSA, WBC], it means
destined for [EG, EGT, Herm, ICC, Mou, WBC; NASB, NIV], appointed to [Alf, Lg]. God
has ordained that they should perish [Alf, Ea, EG, Herm]. This shows that it is in God’s plan
for people to use them, to consume them [Ea, Herm, TH]. It means that this is what they are
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for, what they are intended for [Ea, Lns, SSA]. They exist (ἐστιν) for this purpose [Ea]. It is
the nature of these things to perish [Alf, EGT]. They are by nature (ἐστιν) perishable [Lg].
Food is by nature doomed to destruction [NTC].
QUESTION—What is meant by φθοράν ‘destruction’?
It means to perish [Ea, EG, EGT, Lg, Lt, Mou, My, NIC, TH], to be destroyed [EG, Lg, My,
NIC, TNTC], to cease to exist [Ea, NIC, SSA, TH], to pass out of existence [EG], to
decompose [Alf, ICC, Lg, Lt], to undergo physical dissolution [ICC, My, WBC], to be ruined
[EG], to be annihilated [EGT], to be digested [My], to come to an end [NIC], to pass away
[NIC, WBC], to cease to have value or to be able to be used again [TH], to be rendered unfit
for further use [TNTC].
QUESTION—What relationship is indicated by the dative τῇ ἀποχρήσει ‘with use’?
1. It indicates means [Alf, BAGD, Ea, EGT, Lg, LN, Lns, Mrt, My, NIC, TH, TNTC; KJV,
NASB, NIV, NRSV, TEV]: which things are all for destruction by being used.
2. It indicates circumstance [EG, Mou, SSA, WBC; CEV, NJB, NLT, REB, TNT]: which
things are all for destruction when used.
according-toa the commandmentsb and teachingsc of-men,
LEXICON—a. κατά with accusative object (LN 89.8): ‘according to’ [Herm, NIC, NTC; NJB], ‘in
accordance with’ [LN; NASB], ‘in accord with’ [Lns], ‘after’ [KJV], not explicit [CEV,
NLT]. This preposition is also translated by a verb phrase: ‘they are based on’ [SSA, WBC;
NAB, NIV], ‘they are’ [NRSV, TEV, TNT], ‘that is to follow’ [REB].
b. ἔνταλμα (LN 33.330) (BAGD p. 268): ‘commandment’ [BAGD, LN, NIC; KJV, NASB,
NJB], ‘command’ [WBC; NIV, NRSV, TNT], ‘precept’ [NTC; NAB], ‘rule’ [CEV, NLT,
REB, TEV], ‘regulation’ [Herm], ‘order’ [LN], ‘prescription’ [Lns], ‘what mere human
beings command’ [SSA]. It means precept [EG, ICC, Lns], commandment [Herm, My,
WBC], command [Alf], what is commanded [SSA], injunction [EG], ordinance [NTC].
c. διδασκαλία (LN 33.224; 33.236) (BAGD 2. p. 191): ‘teaching’ [BAGD, LN, Lns, NIC,
WBC; NASB, NIV, NLT, NRSV, TEV, TNT], ‘what is taught’ [BAGD, LN (33.236)],
‘doctrine’ [Herm, LN, NTC; KJV, NAB, NJB], ‘regulation’ [REB], ‘what mere human beings
teach’ [SSA], ‘that humans have made up’ [CEV]. It means doctrine [EG, Mrt, My, WBC],
teaching [EG, Herm, ICC], what is taught [EG, SSA], the act of teaching [Lt].
It is another grounds for the last clause of 2:20 [Ea, EG, EGT, Herm, Lg, Lns, Lt, Mrt, My,
NIC, NTC, SSA, TNTC, WBC]. It is irrational for those who are citizens of the heavenly
kingdom to submit to regulations which are merely human commands [EG]. Since the
Colossians died with Christ, it is incongruous that they should take orders from people
[WBC]. Such commandments and teachings are both worthless and harmful [NTC]. They
frustrate the true teaching of God, which brings freedom [WBC]. They are not based on the
gospel [TH]. Because of the bondage they bring, they frustrate God’s message of
emancipation [NIC]. That these regulations are ‘of men’ puts them in contrast with the law of
God as revealed in Christ [Lg]. To follow precepts which are ‘of men’ is to abandon God’s
word [Lt].
QUESTION—What is meant by κατά ‘according to’?
1. It is amplification [Herm, Lg, Lns, Lt, Mrt, WBC; NRSV, TEV, TNT]: do not handle nor
taste nor touch, which rules are the commandments and teachings of men.
2. It means based on [NTC, SSA, TH; NAB, NIV]: do not handle nor taste nor touch, which
rules are based on the commandments and teachings of men.
3. It means source. The regulations of 2:20 come from the commandments and teachings of
men [Ea, EGT], deriving their authority from these commandments and teachings [Ea].
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4. It means in compliance with [EG; REB]: Why as though living in the world do you submit
to regulations, do not touch nor taste nor handle? In doing that, you are following the
commandments and teachings of men.
5. It means consisting in [Alf]: the regulations (2:20) consist in commandments and teachings
of men.
QUESTION—How are the nouns ἐντάλματα ‘commandments’ and διδασκαλίας ‘teachings’
related?
The commandments are more specific, and the teachings more general [EG, ICC, Lg, My].
These two nouns have a close connection [EG, Lt, WBC]. They are of the same category
[ICC; REB]. The commandments come out of the teaching [Ea, Lns, NTC], being justified by
the teaching [Ea, Lg, Lns] and the practical application of the teaching [Ea, Lns]. The
commandments are a part of the system of doctrine [Alf]. It is by teaching that the
commandments are communicated [Lt].
2:23 which-things are indeed/on-the-one-handa having an-appearanceb of-wisdomc
LEXICON—a. μέν (LN 89.136; 91.6) (BAGD 2.a. p. 503): ‘indeed’ [Herm, LN (91.6), Lns; KJV,
NIV, NJB, NRSV], ‘of course’ [TEV], ‘to be sure’ [NASB], ‘though to be sure’ [NTC],
‘though’ [WBC], ‘even though’ [SSA], ‘while’ [NAB], ‘on the one hand’, marking a contrast
[LN (89.136)], not explicit [NIC; CEV, NLT, REB, TNT]. In this verse this word gives an
implied contrast: ‘they have the reputation of being wise (but are foolish)’ [BAGD].
b. λόγος (LN 30.13) (BAGD 1.a.β. p. 477; 2.f. p. 478): ‘appearance’ [BAGD, LN; NASB,
NIV, NRSV, TNT], ‘show’ [Lns; KJV, NAB], ‘reputation’ [Herm, NIC, NTC, WBC], ‘air’
[REB], ‘concern’ [BAGD]. This noun is translated ‘to seem to be’ [LN, SSA; CEV, NJB,
NLT], ‘to appear to be’ [TEV], ‘to pass for’ [BAGD].
c. σοφία (LN 32.32; 32.37) (BAGD 2. p. 759): ‘wisdom’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV, NJB, NLT], ‘wise’ [SSA; NLT], ‘good sense’ [NJB],
‘insight’ [LN (32.37)], ‘the smart thing to do’ [CEV].
QUESTION—What is the relationship of this verse with the preceding?
1. It is another grounds for the last clause of 2:20 [Lns, SSA]: don’t submit to regulations, since
such things have as an end result the indulgence of the flesh.
2. It is amplification of the commandments and teachings of men in 2:22 [My]: according to
the commandments and teachings of men, which are having an appearance of wisdom.
QUESTION—To what does ἅτινα ‘which things’ refer?
It refers to the prohibitions in 2:21 [EG, Lns, Lt, My, NIC, TH, TNTC; TEV, TNT] and other
similar commandments [EG, Lns, Lt, TH, TNTC; TEV] and all the things with which they
deal [Lns], to all which are of that kind [Lns, WBC]. It refers to the commandments and
teachings in 2:22 [Ea, EGT, Herm, Lg], their entire class [Ea], to all human ordinances [Lg].
After the more general ‘commandments and teachings of men’ in 2:22, this now refers to the
specific kind of commandments and teachings which were being followed [Alf]. It refers to
the regulations in 2:20 [SSA, WBC] and means rules and regulations such as these [SSA].
Examples of these are given in 2:21 [WBC]. It refers to these rules about diet and other
similar things [Mou]. It refers to the regulations and to the teaching out of which the
regulations come [NTC].
QUESTION—What is the function of ἐστιν ‘are’?
1. It is an auxiliary verb for ‘having’ [Alf, EG, Herm, ICC, Lg, LN, Lns, Lt, Mou, My, TH,
TNTC; all versions], and together they form a regular present tense [EG, Herm, Lns, Lt, Mou,
TH, TNTC; all versions except NJB, NLT, REB]: which things have an appearance of
wisdom. When used together, these two verbs indicate an abiding attribute [Alf, ICC, My;
NJB, NLT]: which things enjoy an appearance of wisdom. The two verbs are used here to
show the weakness of people in allowing themselves to be so easily deceived. This is a
general statement and not directed against the Colossians [Lg].
2. It is the main verb in this verse [Ea, NTC, SSA, WBC].
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2.1 It connects with ‘toward the indulgence of the flesh’ [Ea, SSA, WBC]: which things are for
the indulgence of the flesh.
2.2 It connects with ‘not of any value’ [NTC]: which things are not of any value.
QUESTION—What is the function of μέν ‘indeed’?
1. It indicates contrast [Alf, BAGD, Ea, EG, Herm, ICC, Lt, Mou, My, NTC, TNTC; NJB,
NLT].
1.1 The contrast is with the last clause in the verse [Ea, EG, Herm, ICC, Lt, Mou; NJB, NLT]:
which things are having indeed an appearance of wisdom, but are not of any value/honor.
1.2 The contrast is implied [Alf, BAGD, Lns, My, TNTC]: which things are having an
appearance of wisdom, but it is only an appearance without the reality.
1.3 The contrast is with the last prepositional phrase in the verse [NTC]: which things are having
indeed an appearance of wisdom, but serve only for the indulgence of the flesh.
2. It indicates concession [Lg, SSA, WBC; NAB].
2.1 The concession is in the following manner: which things, although having an appearance of
wisdom in self-imposed religion and humility and severe treatment of the body, are for the
indulgence of the flesh [SSA, WBC]
2.2 The concession is in the following manner: which things, although they are having a
reputation of wisdom in self-imposed religion and humility and severe treatment of the body,
are not of any honor/value [Lg].
3. It gives a slight emphasis to ‘having an appearance’ [Lns]: which things are having, indeed,
an appearance of wisdom.
4. It is transitional and emphatic. It can be translated as ‘it is true that’ or ‘everyone knows that’
[TH].
QUESTION—What is meant by λόγον ‘appearance’?
It means reputation [Alf, EG, EGT, Herm, ICC, Lg, Lt, Mou, My, NIC, NTC, SSA, TNTC,
WBC], how something is considered [Herm, WBC], what people say about it [SSA], report
[Lg], nomenclature [Ea], appearance [BAGD, EG, LN, Lns, TH, TNTC; NASB, NIV, NRSV,
TEV, TNT], show [Ea, Lns, Lt, NTC; KJV, NAB], air [Ea, LN; REB], what something seems
to be [LN, SSA; CEV, NJB, NLT], how something looks [Lns, NIC], semblance [Lt], aspect,
pretension [Ea]. It refers to the popular impression created [EG, NIC], to the popular
estimation [EG], what many people think about it [TH]. It is something which has no
substance and is in contrast to truth, being synonymous with rumor and fable [WBC].
QUESTION—What is meant by σοφίας ‘wisdom’? See the question regarding this word at 1:9.
QUESTION—How are the nouns related in the genitive construction λόγον σοφίας
‘appearance of wisdom’?
Wisdom describes what the appearance is about [BAGD, EG, Herm, Lns, Mou, My, NIC,
SSA, TH; CEV, NJB, NLT]. The construction means seeming to be wise [SSA, TH; NJB,
NLT], passing for wisdom [BAGD, My], considered as wisdom [WBC], considered to be
based on wisdom [Herm], looking as if the decrees are wise [Lns], appearing to be
advantageous or beneficial, or being so esteemed [EG]. People say that this philosophy is
wise [SSA]. They think that those who have made such rules are wise [TH]. Accepting these
prohibitions makes people seem wise [NIC].
ina self-imposed-worshipb and humilityc and severe-treatmentd of-(the)-body,
TEXT—Some manuscripts omit καί ‘and’ after ταπεινοφροσύνῃ ‘humility’. It is included by
GNT with a C rating, indicating difficulty in deciding whether nor not to include it in the text.
It is omitted only by NJB. GNT also mentions that some manuscripts include τοῦ νοὸς ‘of the
mind’ after ταπεινοφροσύνῃ ‘humility’. No version includes this.
LEXICON—a. ἐν with dative object (LN 89.5; 89.26; 89.48): ‘in’ [Herm, LN (89.5); KJV, NAB,
NASB, TEV], ‘with’ [NIC; NIV, REB, TNT], ‘in connection with’ [Lns], ‘in the spheres of’
[WBC], ‘in the case of, with regard to’ [LN (89.5)], ‘because of’ [LN (89.26), NTC],
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‘because’ [SSA; NLT], ‘on account of, by reason of’ [LN (89.26)], ‘with the result of’ [LN
(89.48)], not explicit [CEV, NJB]. This preposition is also translated by a prepositional
phrase: ‘in promoting’ [NRSV].
b. ἐθελοθρησκία (LN 53.12) (BAGD p. 218): ‘self-imposed worship’ [NIV], ‘self-imposed
religion’ [LN], ‘self-imposed religious observances’ [TNT], ‘self-imposed piety’ [NRSV],
‘self-imposed ritual’ [NTC], ‘self-made religion’ [BAGD; NASB], ‘religion thought up by
oneself’ [LN], ‘self-chosen worship’ [Herm], ‘arbitrarily chosen worship’ [Lns], ‘voluntary
worship’ [WBC], ‘will-worship’ [KJV], ‘forced worship of angels’ [TEV], ‘affected piety’
[NAB], ‘forced piety’ [REB], ‘cultivation of the will’ [NJB], ‘strong devotion’ [NLT],
‘would-be religion’ [NIC]. This noun is also translated ‘to make one love God more’ [CEV],
‘to worship like human beings have decided’ [SSA].
c. ταπεινοφροσύνη: ‘humility’. See this word at 2:18.
d. ἀφειδία (LN 88.90) (BAGD p. 124): ‘severe treatment’ [BAGD, Herm, WBC; NASB,
NRSV, TEV], ‘unsparing treatment’ [BAGD, NTC], ‘harsh treatment’ [NIV], ‘severity’ [NIC;
REB], ‘severe self-control’ [LN], ‘harsh control’ [LN], ‘austerity’ [NAB], ‘severe bodily
discipline’ [NLT]. This noun is also translated by a verb: ‘to neglect’ [KJV], ‘to not spare’
[Lns], ‘to take no account of’ [NJB], ‘to have control over one’s body’ [CEV], ‘to treat one’s
body harshly’ [SSA]. The genitive construction ἀφειδίᾳ σώματος ‘severe treatment of the
body’ is translated ‘asceticism’ [BAGD; TNT]. This noun means severity [Ea, EG, EGT, Lns,
Mou, NIC], severe treatment [EG, Lns, SSA], harsh treatment [EG, NIC, SSA, TNTC], hard
treatment, treating with merciless rigor [Lt], unsparingness [Alf, Ea, EG, Lg, My, WBC],
ascetic ill-treatment [EG, Lt], austerity [Ea, Lg], austere asceticism [Ea], a severe and austere
way of life [Herm].
1. It indicates reason [EG, ICC, Lg, My, NTC, SSA, TNTC; NLT]: an appearance of wisdom
because of their self-imposed religion and humility and severe treatment of the body. People
admired these kinds of regulations [SSA]. Doing these things gave this religion a name for
serious piety [TNTC].
2. It indicates in what the appearance of wisdom consists [Alf, Ea, Lns, TH, WBC] and means
in connection with [Lns], in the sphere of [Alf, WBC]: which things indeed appear wise in
connection with self-chosen worship and humility and severe treatment of the body. It
enumerates the specific things which appear to be based on wisdom [TH; NJB].
3. It indicates result [Herm]: because of the teaching which has an appearance of wisdom,
commands are given regarding self-imposed religion and humility and severe treatment of the
body.
QUESTION—What is meant by ἐθελοθρησκίᾳ ‘self-imposed worship’?
It means self-made religion [BAGD, LN, Mrt, NIC, NTC, SSA; NASB], self-imposed
worship [EG, ICC, Lg, TH, TNTC; NIV], self-imposed devotion [EG], self-ordained piety
[EG], self-chosen worship [Herm, Lns, My, NTC], a free choosing of the system of worship
in which one participates [Herm, WBC], a cult thought out by humans [Mrt], worship like
mere human beings have decided [SSA], worship which springs from human will [TH], will-
worship [Ea, NIC; KJV], arbitrary worship [Lg, Lns], voluntary worship [Alf], a worship
which is not required [EGT], voluntary delight in religiousness [Mou], rigoristic piety [TH],
would-be religion [BAGD, NTC, SSA], a faked religion [NIC], claiming to show how to
worship [SSA]. It was a type of worship which was invented by human beings and was not
the type of worship which God wanted [Ea, Lns, My]. It was an officious parade of religious
devotion and service [Lt]. It refers to voluntary piety, voluntarily doing more than God
required, hoping thus to acquire greater merit with him [NIC].
QUESTION—What is the implied object of ἐθελοθρησκίᾳ ‘self-imposed worship’?
1. The implied object is the angels [Alf, Ea, EGT, Herm, My, NTC, TH; TEV]: self-imposed
worship of angels. However, it may include other objects of worship as well [Alf, My].
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2. The implied object is God [EG, Lg, NIC, SSA, WBC; CEV]: self-imposed worship of God.
The false teachers claimed that they joined with the angels in worshipping God [WBC]. They
used the mediation of angels in order to worship God [Lg]. The regulations claimed to show
how to worship God [SSA].
By choosing this system of worship the participant says that he/she is prepared to be ready to
serve. They declare their humble readiness to worship the angelic powers of the universe
[Herm]. They abased themselves to the point that they thought they could approach God only
through the mediation of angels [Ea]. Their humility made them feel that they were unworthy
to have fellowship with God, and so they worshipped the angels. They could have this kind of
humility and still feel proud as they compared themselves with others [EGT]. The lowliness
matches the Judaizers’ self-chosen worship [Lns].
QUESTION—What is meant by ταπεινοφροσύνῃ ‘humility’? See the question regarding this
word at 2:18.
It means false humility [Ea, EG, ICC, Lg, Lns, My, TH, TNTC; NIV, TEV], affected
humility, flaunted humility [EG], vaunted humility, an eager affectation of humility [Lt],
pretending to be humble, saying that one is humble when he/she is not, superficial humility
which is not genuine [TH], misguided humility [BAGD, EG], a mask of humility which is a
cover-up for pride [Lt, NTC]. It was only apparent humility, because they made a show of it
[Lg]. It was not true humility, but humility as viewed by the false teachers [My]. It is the fruit
of carnal pride [ICC]. The person is proud of his/her humility [Ea]. They are conscious of
their humility, and self-conscious humility is of no value [Lt]. It is lowliness which is sincere
in its way [Lns]. It means self-humiliation [EG, NIC, SSA], self-abasement [EG; NASB,
TNT], self-mortification [Mou; REB], undervaluing oneself, self-contempt [My], a faked self-
abasement [NTC], mortification, self-denial, ascetic practices such as fasting and other bodily
rigors which enabled the participant to receive heavenly visions [WBC].
QUESTION—How are the nouns related in the genitive construction ἀφειδίᾳ σώματος ‘severe
treatment of the body’?
The body is the object of the severe treatment [Ea, EG, EGT, Lg, Lns, Lt, Mou, My, NIC,
SSA, TH; KJV, NJB, REB]: treating the body severely. This construction refers to ascetic
severity [Ea, EGT, Herm, Lg, WBC], which included fasting [Ea, Herm, WBC] and
abstinence from certain foods [Herm, WBC]. It includes the laws about eating and drinking
and other severe treatment of the body [Lns]. It refers to the regulations in 2:20, 21 [NTC].
The body is mistreated to the point of its becoming weak [Ea]. Normal needs of the body are
denied. The body is made to suffer [TH].
not ofa any value/honor/priceb against/towardc (the) indulgenced of-the flesh.e
LEXICON—a. ἐν with dative object (LN 89.80): ‘of’ [NIC, NTC; NASB, NRSV, REB, TNT], ‘in’
[KJV], ‘in connection with’ [Lns], ‘with’ [LN], ‘because’ [SSA]. The negative with this
preposition οὐκ ἐν ‘not of’ is translated ‘without’ [WBC]. The phrase οὐκ ἐν τιμῇ τινι ‘not of
any value/honor’ is translated ‘they lack any value’ [NIV], ‘they have no value’ [NJB], ‘they
have no real value’ [TEV], ‘they have no effect’ [NLT], ‘they don’t really have any power’
[CEV], ‘they have nothing to do with honor’ [Herm]. This clause is translated ‘their chief
effect is that they indulge men’s pride’ [NAB].
b. τιμή (LN 57.161; 65.1; 87.4) (BAGD 1. p. 817): ‘value’ [BAGD, LN (65.1), NIC, NTC,
WBC; NASB, NIV, NJB, NRSV, TNT], ‘real value’ [TEV], ‘worth’ [LN (65.1)], ‘price’
[BAGD, LN (57.161), Lns], ‘honor’ [Herm, LN (87.4); KJV], ‘respect’ [LN (87.4)], ‘use’
[REB], ‘effect’ [NLT], ‘power’ [CEV]. The phrase οὐκ ἐν τιμῇ τινι ‘not of any honor’ is
translated ‘not because these regulations advocate that people act honorably at all’ [SSA].
c. πρός with accusative object (LN 89.44; 89.60; 90.33) (BAGD III.3.b.; III.4.a. p. 710):
‘against’ [BAGD, LN (90.33), NIC; NASB, NJB], ‘over’ [CEV], ‘toward’ [Lns], ‘to’ [KJV],
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‘for the purpose of’ [LN (89.60)], ‘when it comes to conquering’ [NLT], ‘result in, end in,
have as a consequence’ [LN (89.44)], ‘contribute to’ [BAGD]. This preposition is also
translated by a prepositional phrase: ‘in combating’ [REB, TNT], ‘in restraining’ [NIV], ‘in
checking’ [NRSV], ‘in controlling’ [TEV]. Along with the verb ἐστιν ‘are’ of the first clause
of this verse, it is translated ‘actually lead … to’ [WBC], ‘cause people to do’ [SSA]. The
prepositional phrase πρὸς πλησμονὴν τῆς σαρκός ‘against the indulgence of the flesh’ is
translated ‘and only serve to satiate the flesh’ [Herm], ‘serving only to indulge the flesh’
[NTC].
d. πλησμονή (LN 25.14) (BAGD p. 673): ‘indulgence’ [BAGD, LN, NIC; NASB, NIV, NJB,
NRSV, TNT], ‘gratification’ [BAGD, LN, WBC], ‘satiation’ [Lns], ‘satiety, satisfaction’
[BAGD], ‘passions’ [TEV]. This noun is also translated by a verb: ‘to indulge’ [NTC; NAB],
‘to satiate’ [Herm]; by a participle: ‘satisfying’ [KJV]. The genitive construction πλησμονὴν
τῆς σαρκός ‘the indulgence of the flesh’ is translated ‘sensuality’ [REB], ‘desires’ [CEV],
‘evil thoughts and desires’ [NLT], ‘to do what one’s evil nature wants to do’ [SSA]. This
noun can be translated as ‘to give in to, to surrender to, to permit oneself to enjoy’ [LN]. It
means indulgence [EG, Lt, Mou, Mrt, NIC, SSA, TNTC], excessive indulgence [Lt],
satisfaction [Alf, Lg, Lns, SSA, TH, WBC], full satisfaction [ICC, My], satiation [Alf, Ea,
EG, Lt, SSA, WBC], gratification [Ea, EG, SSA, TNTC].
e. σάρξ (LN 26.7) (BAGD 7. p. 744): ‘flesh’ [BAGD, Herm, Lns, NIC, NTC, WBC; KJV],
‘human nature’ [LN], ‘men’s pride’ [NAB], ‘evil nature’ [SSA]. The genitive construction
πλησμονὴν τῆς σαρκός ‘the indulgence of the flesh’ is translated ‘self-indulgence’ [NJB,
NRSV], ‘fleshly indulgence’ [NASB], ‘sensual indulgence’ [NIV], ‘sexual indulgence’
[TNT], ‘physical passions’ [TEV]. The flesh is the willing instrument of sin [BAGD]. It
means the sinful nature [EG, SSA], the carnal nature [Ea, ICC], the fleshly nature [Lg], the
material, psychical human nature [My], the lower nature, the unrenewed nature [Mrt], the self
in opposition to God [EG], the old Adam nature, which is in rebellion against God [NIC],
sensual [EG, Lt, Mou, Mrt, TNTC]. See this word at 2:18.
QUESTION—How are these two prepositional phrases related (οὐκ ἐν τιμῇ τινί, ‘not of any
value’ with πρὸς πλησμονὴν τῆς σαρκός ‘against the indulgence of the flesh’)?
1. They are the two components which together make up this clause [EG, ICC, LN, Lns, Lt,
Mou, NIC, TH, TNTC; all versions]: they are not of any value/honor/price in regard to the
indulgence of the flesh.
1.1 They are in contrast with the first clause of this verse [EG, Lns, Lt, Mou; all versions except
KJV, NAB]: which things are having indeed an appearance of wisdom, but they are not of any
value in regard to the indulgence of the flesh. The popular impression is contrasted with their
actual value [EG]. They do not have even an appearance of wisdom in connection with a
certain price toward the satiation of the flesh [Lns].
1.2 They are in contrast with ‘severe treatment of the body’ [ICC]: in severe treatment of the
body, but not in any honor except for the indulgence of the flesh.
1.3 They give the reason for the implied contrast in the first clause of this verse [TNTC]: it is
only an appearance of wisdom without the reality, because it is not of any value against the
indulgence of the flesh.
2. They function as separate clauses [Alf, Ea, Herm, Lg, My, NTC, SSA, WBC]: they are not
of any value/honor, they only serve to indulge the flesh.
2.1 ‘Not of any value’ is in contrast with self-chosen religion, readiness to serve and severe
treatment of the body [Alf, My, SSA]: self-chosen religion, readiness to serve and severe
treatment of the body, but are not of any honor.
2.2 ‘Not of any value’ is in contrast with the first clause of this verse [Ea, Lg]: which things are
having indeed an appearance of wisdom, but they are not of any value/honor.
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2.3 ‘Not of any value’ is the contraexpectation of the first clause of this verse [NTC, WBC]:
which things, although they are have a reputation of wisdom in self-imposed religion and
humility and severe treatment of the body, are not of any value.
QUESTION—What relationship is indicated by ἐν ‘of’?
1. With an implied ἐστιν ‘are’ from the first clause of this verse, it means ‘to have’ [Ea, EG,
Herm, Lg, TNTC]: they do not have any value/honor.
2. With the negative, it gives a negative reason [My, SSA]: an appearance of wisdom, not
because they advocate anything worthwhile.
3. It means ‘in connection with’ [Lns]: which things are having an appearance of wisdom, but
not having even an appearance of wisdom in connection with a certain price toward satiation
of the flesh.
QUESTION—What is meant by τιμῇ ‘value/honor/price’?
1. It means value [Ea, EG, LN, Lt, Mou, NTC, TH, TNTC, WBC; NASB, NIV, NJB, NRSV,
TEV, TNT]. It is of no account [NIC], of no help [TH].
2. It means honor [Alf, Herm, ICC, Lg, My, SSA; KJV]. The proponents of this doctrine
claimed that they had honor [Herm]. These regulations did not advocate anything worthwhile.
They did not advocate that people act honorably at all [SSA]. Observing these precepts was
supposed to bring honor, but the only honor it brought was the satisfaction of the flesh [ICC].
3. It means price, a certain price. It was not the entire price. The final payment will be eternal
perdition [Lns].
QUESTION—What is meant by οὐκ ἐν τιμῇ τινί ‘not of any value’?
It means totally ineffective [EG]. These doctrines do not have anything of value [Ea]. This
teaching fails in its chief aim, that of checking the indulgence of the flesh [Ea, EG, Lt, Mou,
NIC, TNTC]. The Judaizers and their followers do not even get full satisfaction for the flesh,
in spite of the price they are paying by adhering to their severe rules [Lns]. It means not in
any real honor done to the body. The body’s true honor is in being dedicated to the Lord
[Alf]. Observing these precepts was supposed to bring honor, but the only honor it brought
was the satisfying of the flesh [ICC]. There was reputation without honor, or without anything
worthy of being esteemed on the part of the people involved [My]. A possibility for
translation is ‘not because these regulations advocate that people act honorably at all’. In this
phrase Paul rejected the various actions which the false religion emphasized [SSA].
QUESTION—What relationship is indicated by πρός ‘against/toward’?
1. It connects with ‘not of any value’ and means against [EG, Lt, Mou, Mrt, NIC, TNTC; all
versions except KJV, NAB]: not of any value in combating the indulgence of the flesh. Doing
all these things made them proud, which amounted to feeding the flesh instead of starving it.
Because of their pride it was hard for them to admit that they were sinners and in need of
salvation [NIC]
2. It connects with ‘not of any value’ and means toward [Lns]: not in connection with a certain
price toward satiation of the flesh. When used in this way, it refers to part of the price having
been paid, but more will need to be paid later [Lns].
3. It connects with ‘not of any value’ and indicates a specific [ICC]: not of any honor except
for the indulgence of the flesh. Paul says this in irony [ICC].
4. This phrase connects with ‘not of any value’ and indicates grounds, the preposition
indicating result [Lg]: not of any honor, since it only results in a satisfying of the flesh.
5. This word connects with the verb ‘are’ in the first clause of this verse and indicates result
[Ea, SSA]: which things result in the indulgence of the flesh. In this clause Paul rejected the
whole approach of rules and regulations of human origin [SSA].
6. It connects with the verb ‘are’ in the first clause of this verse and indicates purpose [WBC]:
which things are for the satisfaction of the flesh.
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7. It connects with self-chosen religion, readiness to serve and severe treatment of the body,
and indicates result [Herm]: self-chosen religion, readiness to serve and severe treatment of
the body result only in the satiation of the flesh.
8. This phrase connects with self-chosen religion, readiness to serve and severe treatment of the
body, and indicates contrast, the preposition indicating purpose [My]: self-chosen religion,
readiness to serve and severe treatment of the body, but these things are done in order to give
full satisfaction to the flesh.
9. This phrase connects with the first clause of this verse and indicates contrast, the preposition
indicating result [NTC]: which things are having indeed an appearance of wisdom, but serve
only for the indulgence of the flesh. Such regulations feed people’s pride and lead them away
from Christ and salvation through him [NTC].
10. This phrase connects with the verb ‘submit to regulations’ in 2:20 and indicates grounds,
the preposition indicating purpose [Alf]: why as though living in the world do you submit to
regulations, since they are for the satisfaction of the flesh?
QUESTION—How are the nouns related in the genitive construction πλησμονὴν τῆς σαρκός
‘indulgence of the flesh’?
1. ‘Of the flesh’ modifies ‘indulgence’ [EG, Lt, Mou, Mrt, NIC, TNTC; NASB, NIV, NJB,
NRSV, TEV, TNT]: fleshly indulgence. It refers not only to sensuality, but also to anger,
jealousy, etc. [TNTC]. It refers to coarse sensual indulgences [Lt].
2. ‘The flesh’ is the object of ‘indulgence’ [Ea, Herm, ICC, Lg, LN, Lns, My, NTC, SSA, TH;
NAB]: satiating the cravings of the flesh. It does not refer to sexual sins, etc., but to the pride
of the Judaizers in their philosophy and to their trying to impose their philosophy on the
Colossians [Lns]. It refers to the religious pride the false teachers felt because of the
reputation of their teachings and commandments [My]. The severe treatment of the body was
in fact satisfying the carnal nature [ICC]. Religious systems which do not acknowledge Jesus
as the only and sufficient Savior are guilty of indulging the flesh. They feed sinful pride by
saying that we can add to His work [NTC]. This construction can be translated ‘what their evil
nature/body wants to do’ [SSA, TH].

DISCOURSE UNIT: 3:1–4:6 [Lg, Lns, TNTC; NAB]. The topic is exhortation to a
sanctification which affects the way one lives [Lg], exhortation to conduct our lives in
accordance with the principles of this new age [TNTC], outline of how the true Christian life
is lived without the taint of Judaism [Lns], the ideal Christian life [NAB].
DISCOURSE UNIT: 3:1–4:1 [TH; NLT]. The topic is exhortations [TH], living the new life
[NLT].

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DISCOURSE UNIT: 3:1–17 [NTC; NASB, NIV]. The topic is the application to all
believers of the truth that Jesus is the source of their life and the real answer to the dangers
which confront them [NTC], putting on the new self [NASB], rules for holy living [NIV].
DISCOURSE UNIT: 3:1–16 [SSA]. The topic is exhortation to be constantly desiring what
is associated with heaven.
DISCOURSE UNIT: 3:1–4 [EG, Herm, ICC, Lg, Lns, NIC, NTC, SSA, TH, TNTC, WBC;
NAB, NJB]. The topic is exhortation to seek the things above [Herm, ICC, WBC] as a result
of having been raised with Christ and our life being hid with him in God [ICC], exhortation to
believers to live lives which are consistent with their having been raised with Christ [NTC],
exhortation to live in Christ, who is our risen Lord [TNTC], exhortation to live the new life
[TH], exhortation to be constantly desiring what is associated with heaven [SSA], results of
having been raised with Christ [EG, NIC], the basis of a true Christian life and its future
prospect [Lg], the life that continually looks to Christ [Lns], mystical death and life [NAB],
the life which is a result of being united to the glorified Christ [NJB].
3:1 Ifa thenb you-were-raised-withc Christ,
LEXICON—a. εἰ (LN 89.30; 89.65) (BAGD VI.10. p. 220): ‘if’ [BAGD, Herm, LN (89.65), Lns,
NIC, NTC; KJV, NASB, NRSV], ‘since’ [LN (89.30), SSA, WBC; NAB, NIV, NJB, NLT],

Books, 1982.
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‘because’ [LN (89.30)]. The clause εἰ συνηγέρθητε ‘if you were raised with’ is translated with
implied assent: ‘were you not raised to life with?’ [REB]; as a statement: ‘you have been
raised to life with’ [CEV, TEV, TNT].
b. οὖν (LN 89.50; 91.7): ‘then’ [LN, NTC, WBC; KJV, NASB, NIV], ‘so then’ [LN (89.50),
NIC], ‘so’ [LN (89.50); NRSV], ‘therefore’ [Herm, LN (89.50)], ‘accordingly’ [LN (89.50),
Lns], ‘consequently’ [LN (89.50)], ‘indeed’ [LN (91.7)], not explicit [SSA; CEV, NAB, NJB,
NLT, REB, TEV, TNT].
c. aorist pass. indic. of συνεγείρω (LN 23.95) (BAGD 2. p. 786): ‘to be raised with’ [Herm,
NIC, NTC, WBC; NIV, NRSV], ‘to be raised up in company with’ [NAB], ‘to be jointly
raised up with’ [Lns], ‘to be raised up with’ [BAGD; NASB], ‘to be raised up to be with’
[NJB], ‘to be raised to life with’ [LN; CEV, REB, TEV, TNT], ‘to be raised to life together
with’ [LN], ‘to be raised to new life with’ [NLT], ‘to be raised to life, so to speak, with; as it
were, to be raised to life with’ [LN], ‘to be caused to live spiritually, just like having been
resurrected together with’ [SSA]. The passive is translated by the active: ‘to be risen with’
[KJV]. The aorist tense is translated by the perfect [Herm, LN; all versions except KJV, REB]
and by the present [KJV]. See this word at 2:12.
QUESTION—What relationship is indicated by εἰ ‘if’?
It indicates grounds for the following exhortation [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt,
Mrt, My, NIC, NTC, SSA, TH, WBC; NAB, NIV, NJB, NLT, REB]: since you were raised

pass. passive
indic. indicative
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with Christ, seek the things above. Having been raised with Christ, it would be very
inconsistent to seek or desire anything other than the things above [Ea, My]. It is grounds for
all of the exhortations which follow [Lns, NIC, TNTC]. The power of Christ’s resurrection is
to be manifested in the lives of the Colossians [Lns]. Since believers have the life of Christ,
they are not to live for themselves anymore [NIC]. This word does not express doubt [Alf, Ea,
EG, EGT, Herm, ICC, Lg, Lns, Mrt, My, NIC, NTC, SSA, TH, TNTC, WBC; CEV, NAB,
NIV, NJB, TEV, TNT].
QUESTION—What relationship is indicated by οὖν ‘then’?
1. It resumes the thought of 2:12, 13 [EG, Herm, NTC]. It resumes the thought of 2:12, 20
[Alf]. It resumes the thought of 2:20 [Lt, My, WBC]. Death with Christ is necessarily
followed by resurrection with him [Lt, My]. The Colossians were raised with the same Christ
with whom they died. Just as their death with him freed them from the old order, so their
resurrection with him linked them to a new order. The ‘then’ also indicates that the following
is connected to the train of thought which was developed in the earlier part of the book
[WBC]. It refers back to the entire second chapter, and especially to the Colossians’
relationship with this Jesus who is both God and man, and whose work is complete [Lns].
2. It indicates exhortation, the grounds being the exposition about the false teachers in chap. 2
[EGT]: since all these things are true about the false teachers, don’t follow them but seek the
things above.
QUESTION—Who is the implied actor of συνηγέρθητε ‘you were raised’?
The implied actor is God [Lns, SSA, TH, WBC].
QUESTION—What is meant by συνηγέρθητε τῷ Χριστῷ ‘you were raised with Christ’? See
this question at 2:12.
It refers to the past experience of being raised [Alf, EG, EGT, ICC, Lt, Mrt, NIC, SSA, TH,
WBC] to new life [EG, Mrt, TH], and thus possessing Christ’s resurrection life [WBC]. It is
being symbolically raised with Christ [ICC]. It happens at the time of baptism [Alf, EG, Lt,
Mrt] through faith [Alf]. It happened at the time of the Colossians’ conversion and baptism
[EGT, ICC], and it was an initiation into new relations [EGT]. It is a participation in Christ’s
resurrection [Alf, BAGD, My, NIC], a sharing in his resurrection [EG, NIC, TH], union with
him in his resurrection [WBC], a fellowship in his resurrection, not referring to moral renewal
[My]. It means being identified with Christ in resurrection [EG, Mou], living on a new level
[Mou]. It is passing from death to life [Herm], being caused to live spiritually, just like having
been resurrected together with Christ [SSA]. It is an ethical renewal, fellowship with Christ’s
life [Lg], and it is an accomplished fact [Lg, Mou]. It is a spiritual joining to Christ, to his
resurrection, being justified, becoming a child of God [Lns]. It means having a new life [Lg,
Lns, NTC], sanctification and spiritual growth [NTC]. It refers to the state of having been

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raised in union with Christ [Ea]. A possible translation could be ‘by God raising Christ to life,
he in a sense also raised you to life’, thus showing that believers are symbolically given new
life in the raising of Christ from the dead [TH].
the-things abovea seek,b where Christ is atc (the) right-handd of-God seated;e
LEXICON—a. ἄνω (LN 83.48) (BAGD 1. p. 77): ‘above’ [BAGD, LN, Lns, WBC; NASB, NIV,
REB, TNT]. The phrase τὰ ἄνω ‘the things above’ is translated ‘the things that are above’
[NIC, NTC; NJB, NRSV], ‘those things which are above’ [KJV], ‘that which is above’
[Herm], ‘the things that are in heaven’ [TEV], ‘what is in heaven’ [CEV], ‘what is associated
with heaven’ [SSA], ‘the realities of heaven’ [NLT], ‘what is above, what is heavenly’
[BAGD], ‘what pertains to higher realms’ [NAB].
b. pres. act. impera. of ζητέω (LN 25.9; 57.59) (BAGD 2.a. p. 339): ‘to seek’ [Herm, LN
(57.59), Lns, NIC, NTC, WBC; KJV, NASB, NRSV], ‘to set one’s heart on’ [CEV, NAB,
NIV, TEV, TNT], ‘to set one’s sights on’ [NLT], ‘to try to obtain’ [BAGD, LN (57.59)], ‘to
desire to possess’ [BAGD], ‘to desire’ [LN (25.9)], ‘to look for’ [NJB], ‘to aspire to’ [REB],
‘to be constantly wanting’ [SSA]. It probably implies attempting to realize that desire [LN
(25.9)]. The use of the present tense and imperative mood signifies putting forth continuous
effort [WBC], constantly wanting [SSA], to keep seeking [Lns; NASB].
c. ἐν with dative object (LN 83.23): ‘at’ [Herm, LN, Lns, NIC, NTC, WBC; all versions except
KJV], ‘on’ [KJV], ‘by’ [LN], not explicit [SSA].
d. δεξιός (LN 82.8; 87.34) (BAGD 2.a. p. 174): ‘right hand’ [BAGD, Herm, Lns, NIC, NTC,
WBC; all versions except CEV, TEV], ‘right side’ [LN (82.8)], ‘right’ [BAGD, LN]. The
phrase ἐν δεζιᾷ τοῦ θεοῦ ‘at the right hand of God’ is translated ‘on his throne at the right
side of God’ [TEV], ‘where Christ rules at God’s right side’ [CEV]. The expression ‘to be
seated on the right side of’ is an idiom meaning ‘to be in a position of high status’ [LN
(87.34)], ‘in the place of honor and power’ [NLT], ‘to have been given supreme authority and
the highest honor’ [SSA].
e. pres. mid. participle of κάθημαι (LN 17.12) (BAGD 1.a.α. p. 389): ‘to be seated’ [LN, NIC,
NTC, WBC; NAB, NASB, NIV, NRSV, REB, TNT], ‘to sit’ [BAGD, Herm, LN, Lns; KJV,
NJB, NLT, TEV], not explicit [SSA; CEV]. The auxiliary verb ἐστιν ‘is’ with this participle
is translated in the indicative mood: ‘sits’ [KJV, NLT, TEV].
QUESTION—What is meant by τὰ ἄνω ‘the things above’?
It means heavenly things [Alf, BAGD, EG, Lg, Lt] of the Messianic salvation [Lg], the things
that belong to the heavenly realm [EG, NIC, WBC], the things of heaven [TNTC, WBC],
heavenly realities and values [TH], things which are in heaven [Ea, TH; TEV], the heavenly
world [Herm, WBC], the new order [Mrt, NIC, WBC], the new age [WBC], the things that
belong to God [Mou, WBC], spiritual things [Alf, EG, ICC, Lns, Mou], things of the Spirit
[EG, NTC], eternal things [Ea, Lt], things which cannot be seen [Ea, Lns], the spiritual values
which Christ has and bestows [Lns, NTC], such spiritual values as kindness, patience, a
forgiving spirit, love [NTC, TNTC], salvation and what we need to grow spiritually [Lns]. It
means what is associated with heaven, things which are characteristic of heaven or are found
there. It refers to spiritual values, or ethical standards, which are characteristic of heaven and
its inhabitants, the virtues of the Christian life [SSA]. It means the character of Christ, his love

pres. present
act. active
impera. imperative
mid. middle
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and strength, and his present position as Lord of the world [TNTC]. It means the future
blessings of the Messianic salvation, which are preserved in heaven and will be manifested at
Christ’s second coming [My].
QUESTION—What is the function of the clause οὗ Χριστός ἐστιν ‘where Christ is’?
1. It provides the grounds for the preceding exhortation [Ea, EG, EGT, Lg, My, NTC, TH,
WBC]: seek the things above, since that is where Christ is, seated at God’s right hand. Since
Christ is seated at God’s right hand, he is able to bestow the things which Christians need
[NTC]. Our home with Christ is in the realm of the things above and in the highest position
there [EGT]. Just as Christ has been exalted and is seated, so Christians are promised to be
exalted after the present period of humiliation and to be given rest after the present period of
severe conflict [Lg]. The reason we are exhorted to seek the things above is because Christ is
central there [WBC].
2. It amplifies ‘above’ [Herm, Lns]: seek the things above, that is, where Christ is, sitting at
God’s right hand.
QUESTION—What is the function of ἐστιν ‘is’?
1. It is an independent verb, meaning where Christ is [Alf, EG, EGT, Herm, ICC, Lg, Lns, Lt,
NTC, SSA, TNTC, WBC; NASB, NJB, NRSV, REB, TNT]: where Christ is, seated at the
right hand of God.
2. It is an auxiliary verb to ‘seated’ [KJV, NAB, NIV, NLT, TEV]: where Christ is seated at the
right hand of God.
QUESTION—What is meant by δεξιᾷ τοῦ θεοῦ ‘the right hand of God’?
It is the place of supreme honor and authority [Ea, EG, Herm, Mrt, NIC, SSA, TH, TNTC,
WBC; NLT, TEV], the highest position [EGT]. It does not refer to a certain place in heaven
[Lns, NIC, WBC], but means God’s almighty power and majesty, which Christ possesses
[Lns]. It means that Christ has a dignity equal with that of God [Mrt]. This does not imply that
believers are also at the right hand of God [EG].
QUESTION—Who is the implied actor of καθήμενος ‘seated’?
The implied actor is God [Herm, SSA]: who has been seated by God at his right hand.
3:2 the-things abovea set-your-minds-on,b
LEXICON—a. ἄνω: ‘above’. See this word at 3:1.
b. pres. act. impera. of φρονέω (LN 30.20) (BAGD 2. p. 866): ‘to set one’s mind on’ [BAGD,
NIC, NTC, WBC; NASB, NIV, NRSV], ‘to let one’s mind dwell on’ [LN], ‘to keep one’s
mind fixed on’ [TEV], ‘to keep one’s thoughts fixed on’ [TNT], ‘to fix one’s thoughts on’
[REB], ‘to let one’s thoughts be on’ [NJB], ‘to be intent on’ [BAGD; NAB], ‘to keep
minding’ [Lns], ‘to consider’ [Herm], ‘to think about’ [CEV], ‘to ponder, to keep thinking
about, to fix one’s attention on’ [LN], ‘to set one’s affection on’ [KJV], ‘to let fill one’s
thoughts’ [NLT], ‘to be constantly wanting’ [SSA]. The use of the present tense and
imperative mood means to keep setting one’s mind on [Lns, SSA, TH; TEV, TNT].
QUESTION—What is the significance of the repetition of τὰ ἄνω ‘the things above’?
It is repeated for emphasis [Lt, My].
QUESTION—What does it mean to set our minds on the things above?
It means to think on things above [Herm, Lg, Lt] and to aspire to them, a thinking and
aspiring which affect our actions [Herm]. It means to devote ourselves to them, to attend to
them [Lns], to strive for them [My], to ponder them, yearn for them [NTC], to concentrate our
thoughts on them [Lt], to be preoccupied with them [EG]. It has to do with both the intellect
and the will, with aims and motives and actions, the overall direction of one’s life [Mrt,
WBC]. It refers to the tendency of the mind [ICC]. It means the inner attitude needed to
pursue heavenly goals, spiritual goals. It means to concentrate our desires and thoughts on
heavenly obligations, to focus our attention and thoughts on the heavenly realm [EG]. It is not
a synonym with ‘seek’ of 3:1 [Alf, Ea, EG, EGT, ICC, Lg, Lns, Lt, Mrt; REB]. It is broader
than ‘seek’ of 3:1, including all our thoughts [Alf, EGT, My], disposition [EGT, My] and
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desires [Alf]. It refers more to the inner disposition [Ea]. It is considered as a synonym with
‘seek’ of 3:1 [SSA, TH].
not the-things ona the earth.
LEXICON—a. ἐπί with genitive object (LN 83.46): ‘on’ [Herm, LN, Lns, NIC; CEV, KJV, NASB,
NJB, NLT, NRSV, TEV], ‘upon’ [LN, NTC], ‘of’ [NAB]. The phrase τὰ ἐπὶ τῆς γῆς ‘the
things on the earth’ is translated ‘earthly things’ [WBC; NIV, TNT], ‘this earthly life’ [REB],
‘the evil deeds that are done by people on earth’ [SSA].
1. It is in contrast with the preceding clause [EG, Lns, Lt, Mou, My, SSA, TH, TNTC, WBC;
NAB]: set your minds on things above, do not set your minds on things on the earth. The
contrast gives further emphasis to the command to seek the things above [My, WBC], already
emphasized by the repetition of ‘the things above’ [My].
2. It is amplification of ‘the things above’ [Herm]: set your minds on things above, that is, not
on the things on the earth.
QUESTION—What is meant by τὰ ἐπὶ τῆς γῆς ‘the things on the earth’?
It means temporal things [Ea, Lg, NIC], earthly things [EG; NIV, TNT], wealth [Alf, Ea, My],
honors [Ea, My], earthly pleasure [Alf, Ea], comforts [My], pride [Alf], material, mundane
things [Lt], things which in themselves are not sinful [EGT, My], things which satisfy the
flesh [Alf], things which we can see [Ea, Lns], unspiritual things [EG, Mou, SSA], things of
the flesh [EG, WBC], sinful things [SSA, WBC], evil deeds that are done by people on earth,
worldly things [SSA], the old order [NIC, WBC], a selfish use of material things [Mou]. Paul
does not mean that material things are not important, but that we should not have our mind set
on them [Ea, EG, Lg]. Nor does he mean that material things are evil [Mou, My]. It refers to
the things which the false teachers practiced and taught (2:20–23) [Lt, Mou, WBC], ascetic
rules, visionary experiences, etc. [WBC]. It means the material, tangible things with which the
Judaistic decrees were concerned. The Judaizers avoided them as dangerous. Christians are
free to use them [Lns]. It does not refer to the decrees of the false teachers [Alf, Ea, EGT,
My].
3:3 Fora you-died and your life has-been-hiddenb with Christ in God;
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NASB, NIV, NLT,
NRSV, TEV, TNT], ‘because’ [LN; NJB], ‘since’ [SSA], ‘after all’ [NAB], not explicit
[CEV, REB].
b. perf. pass. indic. of κρύπτω (LN 21.12; 24.30; 28.79) (BAGD 2.c. p. 454): ‘to be hidden’
[BAGD, Herm, LN (21.12; 24.30; 28.79), Lns, NIC, NTC, WBC; all versions except REB],
‘to lie hidden’ [REB], ‘to be hidden (in a safe place)’ [BAGD], ‘to be kept safe’ [LN (21.12)],
‘to be protected’ [LN (21.12)], ‘to be kept secret, to be concealed’ [LN (28.79)], ‘cannot be
seen by people’ [SSA], ‘to be made invisible’, emphasizing that the true life of the believer is
spiritual and not visible to those who are not spiritually enlightened [LN (24.30)]. The perfect
tense is translated by the present [Herm, NTC, WBC; all versions]. The perfect tense signifies
the effects which are permanent. Their lives have been hidden with Christ in God, and they
remain hidden [Ea, ICC, Lg, Lt, My, WBC] until the coming of Christ [Lg, My]. It is the
permanent result of having risen with Christ [EG].
1. It indicates the grounds for 3:2 [EG, EGT, Herm, My, SSA]. Some separate the components
[EG, My, SSA]: do not set your minds on the things on the earth, because you died; set your
minds on the things above, because your life has been hidden with Christ in God.
2. It indicates the grounds for the commands in 3:1, 2 [Lns, WBC]: seek the things above, set
your minds on them and not on the things on the earth, because you died and your life has

perf. perfect
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been hidden with Christ in God. A death and life of this kind are concerned with the things
above [Lns].
3. It indicates the grounds for the positive commands in 3:1, 2 [TH, TNTC]: seek the things
above, set your minds on them, because you died and your life has been hidden with Christ in
God.
QUESTION—What is meant by ἀπεθάνετε ‘you died’?
It refers to a past event [Alf, Ea, EG, EGT, ICC, Lg, Lt, Mrt, My, TH, WBC], when they were
united with Christ in his death [Alf, Ea, EG, WBC]. It happened at the time of their
conversion [EGT, Mrt, My]. They died with Christ when they were baptized [EG, Lt, Mrt].
When Christ died, the Colossians also died in a spiritual sense. In baptism, they were united
with Christ in his death [TH]. It means a death to the world [EG, Lg, Lt, NTC], which
includes material rules and interests [Lt], death to worldly pursuits [EG], death to ‘the things
on the earth’ of 3:2 [Alf, NIC, WBC], a cutting loose from them [Alf], death to the elemental
spirits [Mrt, WBC], to the rudiments of the world [Lg], to sin [EG, NTC], to the old order
[NIC, WBC], to the old life [EGT, SSA], severing the connection with the old life [SSA],
death to the earth [Lg], to self [EG, NTC], to ascetic rules, to visionary experiences, to will-
worship [WBC], death to everything which is outside of Christ [Ea]. It means making a
complete break with their former life, just like a person who has died has made a complete
break with the former life [SSA]. When they died with Christ, the old life was put aside; it
came to an end [Herm]. The Colossians were no longer under the control of the spirits [Mrt].
It means dying with Christ, to be no longer concerned with the Judaistic rules, just like a dead
person has no concern for any such thing [Lns]. They died by entering into the fellowship of
Christ’s death. This state of being dead has loosed them from the ties to earthly things [My].
1. It indicates result [Ea, EG, Lns, My]: you died, therefore your life has been hidden with
Christ in God. When one dies with Christ, life follows that death [Ea, EG, Lns, My].
2. It indicates conjoining [Lg, WBC]: you died and your life has been hidden with Christ in
God. It gives the positive counterpart of the negative side [Lg].
QUESTION—What is meant by ἡ ζωὴ ὑμῶν ‘your life’?
1. It is a present possession [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mou, Mrt, NTC, SSA,
TNTC, WBC], and will be consummated in the future [Alf, Ea, Herm, Lg]. It means their
resurrection life [Alf, EG, EGT, SSA], their new spiritual life [Ea, EG, Lns, SSA], their true
life [Herm, ICC], which is seated in the heavenlies [ICC], their higher life [Lt], eternal life,
which began at the time of the new birth [Lg]. It is their quality of life and devotion to Christ
[Mrt]. It is a comprehensive term and includes life in a spiritual, ethical, and bodily sense
[Alf]. This life replaced the old life to which they had died [SSA]. It is a participation in
Christ’s resurrection life, having been raised with him to new life [WBC]. It means salvation,
the life God created in them through their faith, which life is a present reality as they put their
trust in Christ, live with him and obey him. They keep this life in their possession by setting
their minds on the things above [Herm].
2. It is the eternal life of the future, which is possessed in hope in the present [My].
QUESTION—What is meant by κέκρυπται ‘has been hidden’?
It means concealed [Alf, Ea, EGT, Herm, Lg, Lt, Mrt, NTC, SSA, TNTC, WBC] from human
view [Herm, Lg, Lt, SSA, TNTC, WBC] as a secret [TNTC], from the world [Lg, Mrt, NTC],
from oneself [Lg, Lt, TNTC, WBC]. It means invisible [Ea, EGT, Lns, My, NTC, TH, WBC],
belonging to the eternal [EGT]. The full meaning of the Christian’s life has not yet been
revealed [TH]. The life has not yet been manifested [My]. When the Colossians were
baptized, they were buried out of sight and the world could see them no more, meaning that
the world knows nothing of their new life. This is why their new life should not know
anything of the world [Lt]. God, the source of our life, and Christ, its channel, are concealed.
Our connection with God and Christ is also concealed, in the sense that it is an inner
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experience [Ea]. This verb has a connection with the ‘secret’ of 2:3 [Mou]. It means hidden in
heaven, which implies both security and being concealed from human view [EG]. It means
safe [BAGD, NIC] and secure [NIC, WBC].
QUESTION—What is meant by σὺν τῷ Χριστῷ ‘with Christ’?
Our life is hidden with Christ because we died with him and were raised with him [Lns, NIC,
WBC]. It means living together in intimate union with Christ in his risen, heavenly life [EG].
The Christian’s life is united with Christ [Lg, WBC]. It means in association with, in
company with, together with Christ. What is true of Christ is also true of the Colossians. He is
hidden in God, and so are they [SSA]. Since our life is hidden with Christ, who is in heaven,
it is already a heavenly life; it belongs to heaven, because it cannot be separated from Christ
[WBC]. Christ is the medium, or channel, of our life. It is our union with him which gives us
life [Ea]. He is the storehouse of the Christians’ new life [Mou]. This life belongs to the
invisible and eternal, as does Christ [EGT]. Just as Christ’s real power and glory are unseen at
present and have not yet been revealed, so the true life of the believer has not yet been
revealed [TH]. It is only in fellowship with the life of Christ that believers have life, and he
also is hidden until his coming [My].
QUESTION—What is meant by ἐν τῷ θεῷ ‘in God’?
It speaks of Christ’s union with God, and because of our relationship with Christ we also
enjoy union with God [EGT]. Christ is in the bosom of the Father [Alf, Ea, My], and all
things which are concealed are hidden in the depths of God [Alf]. Our life is hidden in God, in
the sense that he is its source [Ea, Lns]. Our life cannot be separated from God [Lg, My], and
neither can Christ [My]. Just as Christ is living in union with the Father and is still unseen, so
our life is hidden there, to issue forth from God at Christ’s second coming [My]. Just as Christ
has his being in God, so also do those who belong to Christ have their being in God [NIC].
Our life is concealed in heaven, and God is keeping it safe [EG]. Our life is in God because
Christ has his being in God, and since we belong to Christ we also have our being in God
[WBC]. It means that Christ is in the presence of God [SSA; CEV].
3:4 when Christ, your life,a is-revealed,b then also you with him will-be-revealed inc
glory.
TEXT—Instead of ὑμῶν ‘your’, some manuscripts have ἡμῶν ‘our’. GNT selects the reading
‘your’ with a B rating, indicating that the text is almost certain. The reading ‘our’ is taken by
Herm, NTC, WBC; KJV, NAB, NASB, REB.
LEXICON—a. ζωή (LN 23.88) (BAGD 2.a.β. p. 340): ‘life’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except NLT, TEV, TNT], ‘real life’ [NLT, TEV], ‘true life’ [TNT]. The
phrase ἡ ζωὴ ὑμῶν ‘your life’ is translated ‘who causes you to live spiritually’ [SSA].
b. aorist pass. subj. of φανερόω (LN 24.19; 28.36) (BAGD 2.b.β. p. 853): ‘to be revealed’
[BAGD, Herm, LN (28.36), WBC; NASB, NJB, NLT, NRSV, REB], ‘to be revealed
publicly’ [SSA], ‘to be manifested’ [NIC, NTC], ‘to be made visible’ [LN (24.19), Lns], ‘to
be made known, to be made plain, to be disclosed’ [LN (28.36)]. The passive voice is
translated by the active: ‘to appear’ [CEV, KJV, NAB, NIV, TEV] and ‘to come again’
[TNT]. The aorist tense is translated by the future [Lns; KJV].
c. έν with dative object (LN 13.8; 83.13; 90.10): ‘in’ [Herm, LN (13.8; 83.13), Lns, NIC, NTC,
WBC; all versions except NLT, TEV, TNT], ‘with’ [LN (13.8; 90.10)]. The prepositional
phrase ἐν δόξῃ ‘in glory’ is translated ‘and share his glory’ [TEV, TNT]. The phrase ὑμεῖς
σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ ‘you with him will be revealed in glory’ is translated ‘you

subj. subjunctive
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will be revealed publicly by God together with Christ and you together with Christ will be
glorious’ [SSA], ‘you will share in all his glory’ [NLT].
QUESTION—How is this verse related to the preceding ones?
1. It is grounds for the preceding commands [EG, Lg, Lns, My, TNTC, WBC]. Paul adds this
to animate the zeal of the Colossians [Lg], to give them courage for victory [My]. The
commands are all those in 3:1–2 [Lns, WBC], the positive commands in 3:1–2 [TNTC], the
positive command in 3:2 [EG, My].
2. It is in contrast with the ‘hidden’ clause of 3:3 [Ea, EGT; NJB]: your life has been hidden
with Christ in God, but when Christ, your life, is revealed, then also you will be revealed with
him in glory.
3. It is contraexpectation of the ‘hidden’ clause of 3:3 [Herm]: your life has been hidden with
Christ in God; nevertheless, when Christ, your life, is revealed, then also you will be revealed
with him in glory.
QUESTION—What relationship is indicated by ὅταν ‘when’?
When used with the aorist subjunctive, it refers to a future event which will precede the action
of the main clause [EG].
QUESTION—What is meant by ἡ ζωὴ ὑμῶν ‘your life’?
This phrase is in apposition to ‘Christ’ [EG, Lg, Lns, My, SSA]: Christ, your life. It can be
translated as a relative clause [EG, ICC, NTC, SSA, WBC; KJV, NASB, NIV, NLT, NRSV,
REB]: Christ, who is your life. Christ is our life, in the sense that our life comes from him
[EG, NTC, SSA] and he is its center and goal [EG]. He is the essence of the life [EGT, ICC,
Lg], which is more than saying that he possesses life or that he is the one who gives life
[EGT, Lg]. He is the pattern for our life [NTC]. He is the originator of the life, and its
possessor and bearer. Those who have risen with him have eternal life. His life is their life
[My]. Those who belong to Christ have passed from death to life [Herm, WBC]. We are
joined spiritually to Christ [Lns, NTC] through the Holy Spirit and faith [NTC], and because
of that we have a living connection to him whereby we receive spiritual, eternal life from him
[Lns]. He causes us to live spiritually, in that we are united to him, we living in him and he in
us [SSA]. Christ and those united to him by faith are so closely identified that he is said to be
their life [WBC]. It is only as we have a personal relationship with Christ that we have life
and that our life has meaning and purpose. A possible way of translating this is ‘Christ alone
can cause your life to have real meaning’ [TH]. Since he is life, we possess that life only as
we are united to him and have been raised with him [Alf]. Our life as Christians is identified
with the life of Christ. They are inseparable [Mou]. Christ will make himself manifest in the
character of our life. By His Spirit he gives us life, and by His continuing presence within us
he causes that life to grow [Ea]. Christ being our life is the condition for our being revealed
with him in glory [NIC].
QUESTION—What is meant by φανερωθῇ ‘is revealed’?
It means to be manifested [Alf, EGT, Herm, Lt, NIC, NTC, WBC], to be revealed [Alf, EG,
Herm, NIC, SSA, WBC] publicly [SSA], to be made visible [Lns, SSA], to be shown [SSA,
WBC], to be made manifest, to be made public [Lns], to be made known [WBC], to appear
[Ea, EG, Lg, WBC], to come forth from concealment [Alf, Ea, My, WBC], to reveal oneself
[Ea, EG, TH], to make oneself manifest [Ea, TH], to become visible [EG]. What is hidden
from our sight now will shine in bright light then [Herm, WBC]. Christ’s majesty and power
will be displayed publicly [NTC]. He will be revealed in glory [NIC]. He will manifest
himself in divine glory [My]. He will show himself in power and glory [TH]. Christ will
perfect our life [Ea]. This verb implies the present existence of Christ [ICC]. It refers to
Christ’s return [BAGD, Ea, EG, EGT, Herm, Lns, Mou, Mrt, My, NIC, NTC, TH, TNTC,
WBC].
QUESTION—Who is the implied actor of φανερωθῇ ‘is revealed’?
1. The implied actor is Christ [Ea, My, TH]: Christ reveals himself.
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2. The implied actor is God [SSA]: Christ is revealed by God.
QUESTION—What is the function of τότε ‘then’?
It emphasizes the fact that the action of this clause will take place at the same time as the
action of the ‘when’ clause [WBC]. The day of the revelation of God’s Son will be the day of
the revelation of God’s sons [NIC, WBC]. It emphasizes the fact that the action of the ‘when’
clause will precede the action of this clause [EG]. It emphasizes the future consummation
[WBC].
QUESTION—What is meant by καί ‘also’?
It means as with Christ, so with you [EG, Lg, My, WBC]. With the reading ‘our life’, it
means you as well as other Christians. With the reading ‘your life’, it means you as well as
Christ [Alf]. It gives emphasis to ‘you’ [My].
QUESTION—What relationship is indicated by σύν ‘with’?
The Colossians will be vindicated publicly and their glory publicly displayed at the same time
when Christ will be vindicated and his glory displayed [NTC]. They will share this glory with
him [NIC, NTC; TEV, TNT]. He and they will be glorified together [Lg]. Together with
Christ they will be revealed publicly and will be glorious [SSA]. His manifestation will
include the manifestation of those who are one with him [EGT]. They will be with him [TH].
Present communion with Christ will be brought to a fulfilled, perfected stage [Herm]. The
word speaks of being united in an intimate, personal way [WBC].
QUESTION—What is the significance of the fronted position of σὺν αὐτῷ ‘with him’?
It is emphatic [Lg]. It emphasizes the close relation between ‘you’ and ‘him’, at the same time
placing ‘in glory’ in final position, making it emphatic [WBC].
QUESTION—What is meant by ὑμεῖς φανερωθήσεσθε ‘you will be revealed’?
The Colossians will be vindicated publicly and their glory publicly displayed [NTC]. It will
be seen that they, who didn’t follow after the false teaching, are the true followers of Christ
[Mrt]. It will be revealed what believers really are [TNTC]. It refers to the future
manifestation of believers, of their hidden life, when it will be clear that those belonging to
Christ are with him, when they will appear with him [WBC]. They will be revealed publicly,
will be publicly visible [SSA]. They will be manifested with Christ, and the world will see
their glory [Lt]. The believers, with their glorified bodies, will be manifested visibly in the
Messianic kingdom [My]. It will be in perfection of body, soul, and spirit that believers will
be manifested with Christ [Alf]. When we appear with Christ, it will be evident that we are
partakers of his life. It will be seen where our life came from and to what degree of maturity
we progressed. We, Christ’s followers, will surround him in victory [Ea].
QUESTION—Who is the implied actor of φανερωθήσεσθε ‘will be revealed’?
The implied actor is God [SSA].
QUESTION—What is meant by ἐν δόξῃ ‘in glory’?
It means that the Colossians will share fully in the appearance of Christ and in the open
display of his glory [EG]. It will be manifested that those who belong to Christ are with him
in life [Herm]. We will be like Christ [Lns, NTC]. Glory is the state which results from being
glorified, referring to the resurrection of the body, its perfection, and the perfection of
holiness of character of those who are glorified [SSA]. It is our life in heaven, sharing in
Christ’s likeness and receiving our glorious new body [WBC]. It is attaining to the likeness of
Christ, which is the consummation of Christian sanctification [NIC]. It is perfection in every
aspect [Ea]. It is the outward expression of the inner relationship between believers and Christ
[NTC]. It is the glory of Christ [EG], his revelation as Lord of all people [TH]. It is the glory
of the Messianic kingdom [My].
DISCOURSE UNIT: 3:5–4:6 [EG, Lt, NIC; REB]. The topic is exhortation to holy living
[EG], how our death and resurrection with Christ should affect our daily living [Lt], the life of
a Christian [NIC; REB].
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DISCOURSE UNIT: 3:5–17 [Herm, Lg, Lt, TH; NJB, TEV]. The topic is the old life and the
new life [TH; TEV], the command to put on the new man [Herm], exhortations [Lg], general
rules [Lt; NJB].
DISCOURSE UNIT: 3:5–11 [EG, ICC, Lg, Lns, Lt, Mrt, NIC, NTC, SSA, TNTC, WBC;
NAB]. The topic is the command to put off certain things [NIC], the command to put off the
old nature [Lg], the putting off of evil deeds [EG], the obligation to put evil deeds to death
and to lay them aside [NTC], the command to not do what is evil [SSA], the command to put
away the sins which we used to do [WBC], sins, both the subtle and the more glaring, which
are to be destroyed [ICC], the sins which are to be put off because of having been put to death
with Christ [Lt], the life which quits doing the evil deeds because of having put on the new
man [Lns], the real self-denial within the life of the church [Mrt], the renewal of knowledge
and life in accordance with the image of God [TNTC], renouncing vices [NAB].
3:5 Put-to-deatha thereforeb the membersc on the earth,
TEXT—Some manuscripts include ὑμῶν ‘your’ after μέλη ‘members’. GNT does not mention
this addition. ‘The members’ implies ‘your members’, and Herm and Lns are the only ones
that do not include a reference to ‘your’.
LEXICON—a. aorist act. impera. of νεκρόω (LN 68.48) (BAGD p. 535): ‘to put to death’ [BAGD,
Herm, NTC, WBC; NAB, NIV, NLT, NRSV, REB, TEV, TNT], ‘to kill’ [NJB], ‘to render
dead’ [Lns], ‘to consider as dead’ [NASB], ‘to treat as dead’ [NIC], ‘to mortify’ [KJV], ‘to
cease completely’ [LN], ‘to not be controlled by’ [CEV]. This clause is translated ‘do not do
what is evil, like a dead person does not do what is evil’ [SSA]. It is implied in this verb that
extreme measures are taken to guarantee the cessation of activity [LN].
b. οὖν (LN 89.50): ‘therefore’ [Herm, LN, NIC, NTC, WBC; KJV, NASB, NIV, NRSV], ‘so’
[LN; NLT, REB, TNT], ‘then’ [LN; TEV], ‘so then, consequently’ [LN], ‘accordingly’ [LN,
Lns], not explicit [SSA; CEV, NAB]. The verb and conjunction νεκρώσατε οὖν ‘put to death
therefore’ is translated ‘that is why you must kill’ [NJB].
c. μέλος (LN 8.9) (BAGD 2. p. 501): ‘member’ [BAGD, Herm, LN, Lns, NIC, NTC; KJV,
NASB], ‘body part’ [LN]. The phrase τὰ μέλη τὰ ἐπὶ τῆς γῆς ‘the members on the earth’ is
translated ‘your earthly members’ [NIC], ‘whatever belongs to your earthly nature’ [WBC;
NIV], ‘your body’ [CEV], ‘those parts of you which belong to the earth’ [REB], ‘whatever in
your nature belongs to the earth’ [BAGD], ‘whatever in your nature is rooted in earth’ [NAB],
‘everything in you that is earthly’ [NJB], ‘whatever in you is earthly’ [NRSV], ‘the earthly
desires at work in you’ [TEV], ‘your sensual nature and all that goes with it’ [TNT], ‘the
sinful, earthly things lurking within you’ [NLT], ‘what is evil’ [SSA].
QUESTION—What is meant by νεκρώσατε ‘put to death’?
It means to regard as dead [EG, NIC, WBC; NASB], to make this state of death a reality
[Alf], to destroy [ICC, TH], to root out, to exterminate [Ea, EG], to do away with completely,
to eliminate completely from oneself, to cause to have no more influence [TH], to renounce
[Mrt]. It is an ethical putting to death [Lg, My]. It is appropriating having died with Christ
[Herm]. The old man has already died, so let him be dead [Herm, Mrt]. It is striking our
bodily members dead, so that they cannot be used to do the sins listed below. It is dethroning
the flesh [Lns]. The members are still alive, but their functions are to cease [EGT]. It is
voluntarily laying these deeds aside, which takes a lot of effort and exertion [NTC]. The will
is transformed and the person has a new attitude. The center of the personality is shifted from
self to Christ [Mou, WBC]. It is causing our members to lose their vigor. This is done by our
will which is under the control of the Holy Spirit [My]. It is done by depriving our members
of nourishment and exercise and by allowing our life in Christ to diffuse itself through us
[Ea], by cutting off the lines of supply [TNTC].
QUESTION—What is the significance of the aorist tense of νεκρώσατε ‘put to death’?
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It refers to a definite act [Alf, NIC], to a decisive act which is done once for all [EGT, Lns], to
a decisive act which is followed by a permanent attitude [WBC]. It refers to one thing which
is done throughout our entire life [NTC]. It needs to continue to be repeated [EG, My], but the
action is thought of as a unit [EG]. It is progressive [Mou].
1. It indicates an exhortation grounded on the preceding verses [Alf, Ea, EG, EGT, Herm, Lg,
Lns, Mou, Mrt, My, NIC, NTC, TH, TNTC, WBC; NJB]. Because of their having died and
received new life, the putting to death of the members is both possible and necessary [Lg].
This is how the death and resurrection are to become a reality in their lives [EGT]. They are to
practice what their experience with Christ has made them [NIC]. Their new life is to be seen
in the way they live [TNTC]. Since it is true that we died, were raised with Christ, and will be
revealed with him in glory, and since this means that we do not belong to the earth anymore,
it would be a contradiction if we would allow our earthly members to live [My]. Our new life
in Christ enables us to do this [NTC]. What has happened to the Colossians must affect what
they are and do [TH].
2. It marks the theme of a new paragraph [SSA]: put to death the members on the earth. This
clause is a specific of the commands in 3:1, 2 [SSA]: seek the things above, set your minds on
the things above, not on the things on the earth; specifically, put to death the members on the
earth.
QUESTION—What is meant by τὰ μέλη τὰ ἐπὶ τῆς γῆς ‘the members on the earth’?
1. It means our deeds [Herm, LN, NIC, NTC, SSA, TNTC, WBC]. They are the deeds done by
the members of our body [NIC, NTC, SSA, WBC]. Deeds like these are like a limb which is
gangrenous and needs to be amputated before the poison spreads to the whole person [TNTC].
Our old life is both of the earth and on the earth [NTC]. ‘On the earth’ refers to the former life
of the Colossians, when they committed these sins [WBC]. It means earthly in contrast to
heavenly, pertaining to the old age in contrast to the new age [TNTC]. It refers to what is
morally and ethically evil [SSA]. It echoes ‘the things on the earth’ of 3:2 [Herm, SSA,
WBC].
2. It means the figurative members of our body [Ea, EGT, ICC, Lg, Lt, TH] as they are
instruments of the flesh [EGT, ICC, Lt], as they are in subjection to the old nature [Ea]. They
are everything in us that is worldly and carnal [Lt]. They are desires which people in the
world have [TH]. They are of the earth [Ea]. ‘On the earth’ alludes to ‘the things on the earth’
of 3:2 [Ea]. ‘The members’ are included in ‘the things on the earth’ of 3:2 [EGT].
3. It means the literal members of our body (hands, feet, eyes, etc.) [Alf, EG, Lns, Mou, Mrt,
My] which are instruments of the flesh [Mrt, My], when we use them for earthly purposes
[EG, Mou], when they are instruments of wickedness, used in selfish and immoral ways [EG],
whether we use them for evil deeds or in following the earthly decrees of the Judaizers [Lns].
These members are on the earth [Alf, Lns, My], and because of that they do not have anything
in common with the life in heaven and thus need to be put to death [My]. ‘On the earth’ refers
back to ‘the things on the earth’ of 3:2 [Lns, Mrt, My] and contrasts with the ‘life (which) has
been hidden with Christ in God’ of 3:3 [My].
fornication,a impurity,b passion,c evil desire,d and greed,e which is idolatry,f
LEXICON—a. πορνεία (LN 88.271) (BAGD 1. p. 693): ‘fornication’ [BAGD, Herm, LN, Lns, NIC;
KJV, NAB, NRSV, REB], ‘sexual immorality’ [LN, SSA, WBC; NIV, TEV], ‘immorality’
[NTC; NASB], ‘sexual sin’ [NLT], ‘sexual vice’ [NJB, TNT], ‘prostitution’ [BAGD, LN],
‘unchastity’ [BAGD], ‘desire for the wrong kind of sex’ [CEV]. It includes every kind of
unlawful sexual intercourse [BAGD].
b. ἀκαθαρσία (LN 88.261) (BAGD 2. p. 28): ‘impurity’ [Herm, LN, NIC, NTC, WBC; NASB,
NIV, NJB, NLT, NRSV, TNT], ‘uncleanness’ [Lns; KJV, NAB], ‘indecency’ [REB, TEV],
‘immorality’ [BAGD, LN], ‘filthiness’ [LN], ‘viciousness’ [BAGD], ‘unnatural sexual acts’
[SSA], ‘to be immoral’ [CEV]. It refers especially to sexual sin [BAGD, LN].
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c. πάθος (LN 25.30) (BAGD 2. p.603): ‘passion’ [BAGD, Herm, LN, Lns, NIC, NTC; NAB,
NASB, NRSV, TNT], ‘uncontrolled passion’ [NJB], ‘lust’ [LN, WBC; NIV, NLT, REB,
TEV], ‘lustful desire’ [LN], ‘inordinate affection’ [KJV], ‘to be indecent’ [CEV], ‘to desire to
act (as above)’ [SSA]. It refers especially to passion of a sexual nature [BAGD].
d. ἐπιθυμία (LN 25.20) (BAGD 3. p. 293): ‘desire’ [BAGD, Herm, LN, Lns, NTC, WBC;
NAB, NASB, NIV, NJB, NRSV, REB, TNT], ‘evil desire’ [LN, NIC], ‘shameful desires’
[NLT], ‘lust’ [LN], ‘passion’ [TEV], ‘concupiscence’ [KJV], ‘longing, craving’ [BAGD],
‘evil thoughts’ [CEV], ‘to desire to do what is evil’ [SSA]. It is a strong desire to have what
belongs to someone else and/or engaging in an activity which is morally wrong [LN].
e. πλεονεξία (LN 25.22) (BAGD p. 667): ‘greed’ [LN, NTC; NASB, NIV, NJB, NRSV, TEV],
‘greediness’ [BAGD], ‘ruthless greed’ [REB], ‘covetousness’ [BAGD, Herm, LN, Lns, NIC,
WBC; KJV], ‘avarice’ [BAGD, LN], ‘lust’ [NAB, TNT], ‘insatiableness’ [BAGD], ‘to be
greedy’ [CEV], ‘to be greedy for the good things of this life’ [NLT], ‘to desire to have more
things than one needs’ [SSA]. It is a strong desire to acquire more and more material
possessions or to possess more things than other people have [LN]. The literal meaning is a
desire to have more [BAGD].
f. εἰδωλολατρία (LN 53.63) (BAGD p. 221): ‘idolatry’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; all versions except CEV, NJB, TNT], ‘idol worship’ [TNT], ‘worshipping idols’
[CEV], ‘worshipping a false god’ [NJB], ‘to substitute material things for God’ [SSA].
1. The nouns in this clause are specifics of ‘members’ in the preceding clause [Alf, Ea, EG,
EGT, Herm, Lg, Lns, Mrt, My, NIC, NTC, SSA, WBC].
1.1 They are specifics of the activities performed by the ‘members’ [Alf, EG, Lns, Mrt, My],
specifics of the lust which uses these members as its instruments [Ea]: put to death the
members on the earth, specifically with regard to fornication, etc.
1.2 They are specifics of the deeds which need to be put to death [Herm, NIC, NTC, SSA,
WBC]: put to death the members on the earth, specifically, fornication, etc.
2. This is a new sentence, with ‘put away’ of 3:8 or a similar verb implied [ICC, Lt, Mou]: put
away fornication, etc.
QUESTION—What is meant by πορνείαν ‘fornication’?
It means unlawful sexual intercourse [EG, Herm, NTC, SSA, TH, TNTC, WBC] of any kind
[EG, SSA, TH, WBC], with anyone other than one’s spouse [EG, TNTC, WBC], sexual
irresponsibility [Mrt], acts of immorality [NIC]. It includes unnatural unchastity [WBC]. It
includes any kind of sexual sin [NTC, WBC].
QUESTION—What is meant by ἀκαθαρσίαν ‘impurity’?
It means sexual sins [EG, Herm, Lns, TH, WBC], perverted and unnatural sexual activities
[SSA], acts of uncleanness [NIC], moral uncleanness [Mrt], lustful uncleanness [My], evil
thoughts and intents, from which fornication springs [NTC]. It includes unnatural unchastity
[My]. It points out the contamination which immoral behavior brings to character [TNTC]. It
is broader than fornication, which is more specific [Alf, Ea, Lns, Lt, My, TNTC]. By listing
impurity along with fornication, Paul stresses the importance of abstaining from sexual sins
[Herm, WBC].
QUESTION—What is meant by πάθος ‘passion’?
It means powerful desires that lead to sexual sins [Herm, Lg, SSA, TH, WBC], sexual craving
[EG, Lns, Mrt], uncontrolled sexual desires [TNTC], impure desires [Ea], ungovernable
affections [Lt], the evil disposition of the heart and will [NTC], the state of mind that moves
one to impure actions [Ea]. It includes unnatural unchastity [My]. It is the source of
fornication and impurity [NIC, NTC, SSA]. It is more general than fornication or impurity
[Lt, My, TNTC].
QUESTION—What is meant by ἐπιθυμίαν κακήν ‘evil desire’?
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It means base, sexual desires [EG, Lg, Lns, Mrt], an excessive craving for sexual satisfaction
or other things [NTC, SSA], evil longings [ICC, Lt, SSA], unchaste longing [My], constantly
wanting to do what is bad [TH], fleshly desire which leads us to disobey God [Herm],
desiring something to satisfy oneself [Lns]. It includes unnatural unchastity [Lg, My]. It is lust
[Ea, NTC]. It precedes lust [TNTC]. Sinful actions spring from it [SSA]. It is the source of
fornication and impurity [NIC, NTC]. It is more general than passion and includes passion
[Alf, Ea, ICC, Lt, My]. It is more general than all of the three preceding nouns [My, TNTC].
1. It emphasizes greed [EG, Lt, WBC; NJB]: and especially greed.
2. It merely introduces the last item in the list [My, SSA]: and greed.
QUESTION—What is meant by πλεονεξίαν ‘greed’?
It means desiring to have more [Alf, Ea, EG, TH, WBC], desiring to have more things than
one needs [SSA], desiring to have more than others have [TH], desiring to have more than
one should have, particularly with regard to what belongs to another [NIC]. It is greed [Alf,
EG, Lt, NTC, WBC; NASB, NIV, NJB, NRSV, REB, TEV] which is ruthless [EG, WBC;
REB] and grasping, possessiveness, an immoderate longing to have what belongs to someone
else [Mrt], insatiableness, greed for material things [WBC], greed for money [Lns], a lust for
money [EGT]. It is self-seeking [Alf, Mou, NTC] which is ruthless and aggressive [Mou],
acquiring things in a grasping and self-seeking way [EG]. It is a very dangerous sin, because
it can appear to be so respectable [NIC, WBC]. It includes all other sins, in that all sins spring
from selfishness [NTC]. It is the source of fornication and impurity [WBC]. This is a different
type of sin from the previous four [Lg, Lt, Mrt, My, WBC]. It is listed here with the four
sexual sins, because it is also a sin which is filthy [Lns]. It is the sin which leads to the four
previously mentioned sins, being the unchecked desire for physical pleasure [TNTC]. Money
provides the means for these sins [EGT].
QUESTION—What is the function of the clause ἥτις ἐστὶν εἰδωλολατρία ‘which is idolatry’?
1. It indicates grounds for the preceding command [Alf, Ea, EGT, ICC, Lg, Lns, Lt, My, SSA,
WBC; NLT, TEV]: put to death greed, since it is idolatry. It means that the nature of greed is
idolatry. Paul adds this clause to point out that this is a gross sin, which is often not
recognized by Christians [Lns]. Paul shows here that it is a very bad sin [WBC]. It shows
what a disgraceful sin greed is, comparable to sins of the heathen [My].
2. It indicates amplification of the preceding noun [TNTC]: greed, that is, idolatry.
QUESTION—In what sense is greed said to be idolatry?
It is idolatry in that they set their hearts on wealth rather than on God and thus abandon God
[Herm, WBC]. They worship gain instead of God [Mou, TH] and serve it instead of serving
God [TH]. They make a god out of the desire to obtain and to have [EG]. Riches are put in the
place of God [EGT]. Something other than God is worshipped. The soul is devoted to greed
as to a religion [Lt]. Money is worshipped instead of God [Lns]. Self is worshipped instead of
God. Self is loved instead of Christ [NTC]. Material things are substituted for God, the god of
material gain having been chosen over God [SSA]. Self is set up in one’s heart, the object of
life being to serve self in accumulating goods or in satisfying oneself with pleasure [Alf]. It is
continually concentrating one’s thoughts and actions on what one desires to have [Ea]. It is
setting one’s mind on the things below instead of the things above [NIC, WBC]. The things
which a person desires occupy the central place in his/her heart, which place should belong to
Christ [NIC]. It is giving one’s attention and devotion to something other than God [TNTC].
The person is completely separated from God because he/she is serving something else [Mrt].
QUESTION—Is Paul saying that the Colossians were practicing these sins?
Paul is not saying that the Colossians were practicing these sins [Herm]. They were not doing
them any longer [SSA]. They had thrown them off [Ea]. Before they were Christians they
practiced these sins, and they are still being tempted by them [NTC].
QUESTION—Is this an exhaustive list?
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It is not an exhaustive list [Lns, Mrt]. The readers can add others [Lns]. These two categories
of sins are quite comprehensive and include almost all selfishness and vice [Lt].
3:6 because-ofa which comesb the wrathc of-God on the sonsd of-disobedience.e
TEXT—The prepositional phrase ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας ‘on the sons of disobedience’
does not occur in some manuscripts. It is included by GNT with a C rating, indicating
difficulty in deciding whether or not to place it in the text. It is omitted by Herm, NTC, WBC;
NAB, NASB, NIV, NLT, and REB.
LEXICON—a. διά with accusative object (LN 89.26): ‘because of’ [LN, Lns, NIC, WBC; NIV,
TEV, TNT], ‘on account of’ [Herm, LN, NTC; NASB, NRSV], ‘since’ [SSA], not explicit
[CEV, NLT, REB]. The prepositional phrase δι’ ἅ ‘because of which things’ is translated ‘for
which things’ sake’ [KJV]. The clause δι’ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ‘because of which
things comes the wrath of God’ is translated ‘these are the sins which provoke God’s wrath’
[NAB], ‘it is precisely these things which draw God’s retribution’ [NJB].
b. pres. mid. indic. of ἔρχομαι (LN 13.117) (BAGD I.2.c. p. 311): ‘to come’ [BAGD, Herm,
Lns, NIC, NTC, WBC; KJV, NASB, NIV, NLT, NRSV, TEV, TNT], ‘to fall’ [REB], ‘to
happen to’ [LN], not explicit [SSA; CEV]. Here, this verb is used in a nonliteral way
[BAGD]. The present tense is translated by the future [NASB, NLT, TEV].
c. ὀργή (LN 38.10) (BAGD 2.b. p.579): ‘wrath’ [BAGD, Herm, Lns, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NRSV, TNT], ‘anger’ [BAGD; TEV], ‘terrible anger’ [NLT],
‘indignation’ [BAGD], ‘retribution’ [NJB, REB], ‘punishment’ [LN]. This noun is treated as a
metonymy in which the cause is put for the effect: ‘to punish’ [SSA]. It is divine punishment
based on God’s angry judgment against someone [LN]. In this verse it refers to God’s future
judgment [BAGD].
d. υἱός (LN 58.26) (BAGD 1.c.δ. p. 834): ‘son’ [BAGD, LN, Lns], ‘child’ [LN; KJV], ‘those’
[SSA; NJB, NLT, NRSV, TEV, TNT], ‘people’ [CEV], not explicit [NIC]. This word refers
to people with certain characteristics [LN].
e. ἀπείθεια (LN 36.23) (BAGD p. 82): ‘disobedience’ [BAGD, LN, Lns; KJV]. This noun is
also translated by an adjective: ‘disobedient’ [NIC; NRSV]; and by a verb: ‘to disobey’ [SSA;
CEV, TNT], ‘to not obey’ [TEV], ‘to resist’ [NJB].
QUESTION—What is the relationship of this verse to the preceding?
It is grounds for the command in 3:5 [EG, ICC, Lg, My, NTC, SSA, WBC]: put to death these
things, since it is because of them that the wrath of God comes.
QUESTION—What relationship is indicated by διά ‘because of’?
It indicates result [Alf, EG, EGT, ICC, My, NIC, NTC, SSA, TNTC, WBC; NAB, NJB].
Doing the deeds listed in 3:5 is the reason for God’s ‘wrath’ [SSA]. Such sins bring God’s
wrath [EG]. They are the things which bring divine retribution [NIC]. Greed is what brings
down God’s wrath [Alf].
QUESTION—To what does ἅ ‘which’ refer?
1. It refers to the sins listed in 3:5 [Ea, EG, EGT, Herm, Lg, Lt, My, NIC, SSA, WBC].
2. It refers to the greed of 3:5 [Alf].
QUESTION—What is the significance of the present tense of ἔρχεται ‘comes’?
1. It has a future reference [EG, Herm, Mrt, My, SSA, TNTC; NASB], which is the emphasis
here, but it also includes the present degrading effects of sin on a person [TNTC]. Paul used
the present tense here because he believed that the coming of Christ was near [EG, My].
2. It signifies the certainty of the ‘wrath’ [Lt, NTC], as certain as if it had already come [NTC].
3. It signifies that the ‘wrath’ is not a one-time thing, but is repeated [Lns].
4. It has a present meaning. The wrath of God comes down on the earth in visible ways [Alf].
QUESTION—What is meant by ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ‘comes the wrath of God’?
God will be angry with such people [TH] and will punish them [Herm, SSA, WBC].
QUESTION—What is meant by the genitive construction ἡ ὀργὴ τοῦ θεοῦ ‘the wrath of God’?
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1. It means judgment which God renders [BAGD, Ea, Herm, Lg, Lns, Mou, Mrt, NIC, SSA;
NJB, REB], how his holiness and righteousness react against sin [Lns, TNTC]. It refers to the
future judgment [BAGD, Ea, Herm, Lns, Mrt, SSA, TNTC] and to present judgments [Ea,
Lns, TNTC] on individuals and nations [Lns]. The present judgments can include sickness,
physical weakness, and remorse, which are direct and natural results of disobeying God’s law
which, when obeyed, protects one’s physical and emotional well-being [Ea]. It refers only to
present judgments, including both correction and punishment, in which both Christians and
non-Christians suffer [Lg]. It is not vindictive anger [Mou, Mrt], but rather the consequences
of sin [Mou].
2. It means both God’s emotion and the judgment he renders [EGT, NTC, TH, WBC]. He is
displeased with sin [NTC, WBC]. He has holy anger against it, and he acts righteously,
punishing sin now and especially in the future judgment. God’s anger is not a vindictive anger
[WBC]. God is affected by sin. He is moved by it, and he expresses his anger by punishing
those who sin. This is not an irrational, emotional anger, but it is anger which is a justified
response to disobedience and sin [TH]. The anger which God feels in the present because of
sin will be manifested outwardly in the future [EGT]. In the judgment day his wrath will be
revealed [NTC].
3. It means God’s anger [Alf], his emotion, how he feels towards sin and sinners, his eternal
opposition to them [EG].
QUESTION—What is meant by the genitive construction τοὺς υἱοὺς τῆς ἀπειθείας ‘the sons of
disobedience’?
It means people who are characterized by disobedience [EG, NIC, SSA, WBC], disobedient
ones [EG, NIC, SSA, TH, WBC; NRSV], those who disobey God [EG, My, SSA, TH; TEV,
TNT] by rejecting the gospel [My], those who oppose God [BAGD], those who defy God’s
law [NIC, WBC], who disobey God’s law [Ea]. It means people who were born to disobedient
parents and the children continue on being disobedient, as their parents were [Lns].
QUESTION—Who or what is the implied object of ἀπειθείας ‘disobedience’?
1. The implied object is God [BAGD, EG, My, SSA, TH; TEV, TNT]: those who disobey God.
2. The implied object is God’s law [Ea, NIC, WBC]: those who disobey God’s law.
3:7 In/Amonga which/whom alsob you walkedc once,d
LEXICON—a. ἐν with dative object (LN 13.8; 83.9): ‘in’ [Herm, LN (13.8), NTC, WBC; KJV,
NASB, NIV], ‘among’ [LN (83.9), Lns; CEV], ‘with’ [LN (13.8; 83.9)]. The phrase ἐν οἷς
‘in/among which/whom’ is translated ‘according to such desires’ [TEV], ‘in that way’ [NIC],
‘like this’ [SSA]. This clause is translated ‘your own conduct was once of this sort’ [NAB],
‘and these things made up your way of life’ [NJB], ‘these are the ways you also once
followed’ [NRSV], ‘once these things were your very life’ [TNT], ‘you used to do them’
[NLT]. This verse is translated ‘this is the way you yourselves once lived’ [REB].
b. καί (LN 89.93): ‘also’ [LN, Lns, NIC, NTC, SSA; KJV, NASB, NRSV], ‘too’ [Herm,
WBC], ‘and’ [LN; NJB], ‘and also, even’ [LN], not explicit [CEV, NIV, NLT, TNT]. The
phrase καὶ ὑμεῖς ‘also you’ is translated ‘you yourselves’ [REB, TEV]. The phrase καὶ ὑμεῖς
περιεπατήσατε ‘also you walked’ is translated ‘your own conduct’ [NAB].
c. aorist act. indic. of περιπατέω (LN 41.11) (BAGD 2.a.δ. p. 649): ‘to walk’ [BAGD, Lns,
NTC, WBC; KJV, NASB, NIV], ‘to live’ [BAGD, LN; REB, TEV], ‘to conduct one’s life’
[Herm], ‘to conduct oneself’ [BAGD], ‘to behave’ [NIC], ‘to act’ [SSA], ‘to do’ [CEV, NLT],
‘to go about doing’ [LN]. This verb is also translated by a noun: ‘conduct’ [NAB]. It means to
behave in a customary manner [LN]. The aorist tense refers to individual actions [ICC, Lg]. It
refers to the previous lives of the Colossians [EG]. See this word at 1:10 and 2:6.
d. ποτέ (LN 67.9): ‘once’ [Herm; NAB, NASB, NRSV, REB, TNT], ‘at one time’ [Lns, NTC;
TEV], ‘at some time’ [LN], ‘sometime’ [KJV], ‘formerly’ [NIC, SSA], not explicit [CEV,
NJB]. The verb phrase ὑμεῖς περιεπατήσατέ ποτε ‘you walked once’ is translated ‘you used
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to walk/do’ [WBC; NIV, NLT]. It means formerly [EG, TH, TNTC], previously, at an earlier
time [TH].
QUESTION—What is meant by ἐν οἷς ‘in/among which/whom’?
1. It means that the Colossians had practiced these sins (3:5) [Alf, BAGD, Ea, EG, EGT, Herm,
Lg, Lt, NIC, NTC, SSA, TH, WBC; all versions]: in these things. Their former behavior was
like that described in 3:5 [EG, NIC, SSA, WBC; NAB]. It was the condition in which they
lived [BAGD].
2. It means that the Colossians had walked among ‘the sons of disobedience’ of 3:6 [Lns, My,
TNTC]: among whom. They had been just like their pagan neighbors [Lns]. Their moral
conduct had been the same as theirs [My].
It means the Colossians also, along with other non-Christian Gentiles [EG, ICC, Lg, Lt,
NTC], the Colossians with other non-Christians who were immoral [My], the Colossians
along with those who were still doing these sins [EGT], the Colossians along with ‘the sons of
disobedience’ of 3:6, with the difference being that ‘the sons of disobedience’ were still doing
these sins, whereas the Colossians had done them formerly, but were no longer doing them
[SSA]. It reminds the Colossians that before they were Christians they used to practice the
sins listed in 3:5 [Herm, WBC]. Along with ‘you’, it is emphatic [WBC] and means ‘you
yourselves’ [NIC; REB, TEV].
QUESTION—What is meant by περιεπατήσατε ‘walked’?
It refers to conduct [EG, EGT, Lg, SSA, TNTC, WBC; NAB], to what one actually does [EG,
Lt, NIC, SSA; CEV, NLT], to behavior [NTC, SSA, WBC]. It is the result of the ‘living’ of
the following clause [ICC, Lg], being the thoughts, words and deeds by which the ‘living’ is
manifested [Lg]. It shows what the ‘living’ really is [TNTC]. The Colossians’ actions
corresponded with their ‘living’ [Lt, WBC].
when you-were-livinga in/amongb these;
TEXT—Instead of τουτοίς ‘these things’, some manuscripts have αὐτοῖς ‘them’. GNT does not
mention this alternative. The reading ‘them’ is translated by Herm, NTC; KJV, NASB, TEV
and TNT.
LEXICON—a. imperf. act. indic. of ζάω (LN 41.2) (BAGD 3.a. p. 336): ‘to live’ [BAGD, Herm,
LN, Lns, NIC, NTC, WBC; KJV, NASB, NIV, NJB, NRSV, TNT], ‘to conduct oneself’
[LN]. It refers to the conduct of life [BAGD]. This clause is translated ‘when these sins were
your very life’ [NAB], ‘when your life was dominated by them’ [TEV], ‘when your life was
still part of this world’ [NLT], ‘when you lived among people who believed in this way’
[CEV], ‘when you were disobeying God’ [SSA].
b. ἐν with dative object (LN 13.8; 83.9): ‘in’ [Herm, LN (13.8), Lns, NIC, NTC, WBC; KJV,
NASB, NIV], ‘among’ [LN (83.9); NJB], ‘with’ [LN], ‘by’ [TEV]. This clause is translated
‘when you were living that life’ [NRSV], ‘and like others you lived by them’ [TNT].
1. It amplifies the preceding clause [EG, My]: in/among which/whom you lived your life once,
that is, when you were living in/among these.
2. It emphasizes the preceding clause, and it may be possible to combine the two clauses by
adding an intensifier [TH]: in which also you once lived completely.
QUESTION—What is meant by ἐζῆτε ‘you were living’?
It refers to general life-style [EG, Lt, TNTC], to attitudes and sentiments [Lg, WBC], to
disposition [NTC], to the sinful nature [Lg]. The Colossians had enjoyed these sins so much,
had been so engrossed with them, that it could be said that they had lived in them [Ea]. This
was before they had experienced the ‘death’ of 3:3 [Alf, ICC, Lt, My]. It is the cause of the
‘walking’ of the previous clause [ICC, Lg]. It occurs in an emphatic position in this clause
[Lg, My].
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QUESTION—What is meant by ἐν ‘in/among’?
1. It means ‘in that way’ [EG]. Before the Colossians became Christians, sin had been the
atmosphere of their lives [EGT, Lt, My]. Their lives were characterized by these sins [NIC].
Their lives consisted of these sins [TNTC].
2. It means among the ‘sons of disobedience’ of 3:6 [SSA; NJB], living like them, disobeying
God [SSA].
QUESTION—To what or whom does τούτοις ‘these’ refer?
1. It refers to the sins listed in 3:5 [Alf, BAGD, Ea, EG, EGT, Herm, Lg, Lns, Lt, My, NIC,
NTC, TH, TNTC; NAB, NASB, NRSV, TEV]. It is more emphatic [Lg, Lt, WBC] and
condemning than the alternate reading ‘them’ [Lt, WBC]. It refers to these sins in a
contemptuous way [My, TNTC]. It is stronger than ‘them’ would be [EG].
2. It refers to ‘the sons of disobedience’ of 3:6 [SSA; NJB].
3:8 but now you also put-awaya all these,
LEXICON—a. aorist mid. impera. of ἀποτίθημι (LN 68.37) (BAGD 1.b. p.101): ‘to put away’
[Herm, WBC], ‘to put away from oneself’ [Lns], ‘to put off’ [NIC; KJV], ‘to put aside’
[NAB, NASB], ‘to lay aside’ [BAGD, NTC], ‘to get rid of’ [NLT, NRSV, TEV], ‘to rid
oneself of’ [BAGD; NIV, TNT], ‘to have done with/to banish’ [REB], ‘to stop doing’ [CEV],
‘to give up’ [NJB], ‘to stop, to cease’ [LN], ‘to not do’ [SSA]. The aorist tense signifies a
definite act which is done once for all [Lns], a decisive act which is followed by a permanent
attitude [WBC]. It signifies repeated action which is thought of as a unit [EG].
It is an additional exhortation [Herm, WBC].
QUESTION—What relationship is indicated by νυνὶ δέ ‘but now’?
It indicates contrast [Alf, Ea, EG, EGT, Herm, ICC, Lg, My, SSA, TH, WBC]: you once
walked in those sins, but now put away all these. It is an emphatic contrast [EGT]. The word
‘now’ refers to the Colossians’ present state as Christians [Herm, Lg; TNT], beginning with
their conversion [Lg]. It refers to the fact that they are no longer living in these sins [Alf, My],
that they have passed from their former life of sin [EGT], that their former life is over [Lns].
It refers to their new life [TNTC].
QUESTION—What is the function of καί ‘also’?
1. It means the Colossians along with other Christians [Alf, EGT, ICC, Lg, Lns, My] who were
living moral lives [My].
2. It emphasizes the contrast with the Colossians’ former way of life [Lt, WBC]: you, in spite
of the way you used to live.
3. It signals a return to the theme-line after the discussion in 3:6, 7 [SSA]: I am now addressing
you again directly. There is likely emphasis also, putting the Colossians in contrast with ‘the
sons of disobedience’ of 3:6, who are not putting away the evil deeds [SSA].
QUESTION—What is meant by ἀπόθεσθε ‘put away’?
It means to rid oneself of [BAGD, EG, Lns, NIC, TH; NIV, TNT], to lay aside [EG, My,
NTC], to put aside [Herm; NAB, NASB], to put off [Ea, EG, NIC; KJV], to cast off, to throw
off [Ea], to repudiate [EG], to disown [Mrt], to put behind oneself [TNTC], to strip oneself of,
to give up [EGT], to stop doing [TH; CEV]. It is a synonym with the verb ‘put to death’ of 3:5
[NTC, SSA]. The meaning of this command is the same as the command in 3:5 [NIC]. It is a
figure of speech [My, NIC, NTC, WBC], like one does to a garment [My], like discarding a
garment which is worn out [NIC, NTC, WBC] or no longer fits [NIC, NTC]. It is a dead
metaphor [SSA] and has nothing to do with taking off a garment [Lns].
QUESTION—To what does τὰ πάντα ‘all these’ refer?
1. It refers to all sins [Ea, EG, Lt] without exception, including the following ones [EG], to sins
of all kinds [EG, Lt]. It refers to the entire sinful nature, to everything that was done because
of the old nature [Herm, WBC], to everything that belongs to the old nature [ICC].
2. It refers to the following sins [Lg, Mou, NIC, SSA, TH].
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3. It refers to the sins listed in 3:5 and to the following sins [Alf, EGT, TNTC].
4. It refers to the sins listed in 3:5, to all of them without exception [My].
anger,a wrath,b malice,c slander,d filthy/abusive-languagee from your mouth;
LEXICON—a. ὀργή (LN 88.173) (BAGD 1. p. 578): ‘anger’ [BAGD, LN, WBC; all versions except
CEV, NJB, REB], ‘human anger’ [NJB], ‘wrath’ [BAGD, Herm, Lns, NIC, NTC], ‘rage’
[REB], ‘fury’ [LN], ‘indignation’ [BAGD]. This noun is also translated as a verb: ‘to be
angry’ [CEV], ‘to get angry’ [SSA]. It refers to a state of anger [LN].
b. θυμός (LN 88.178) (BAGD 2. p. 365): ‘wrath’ [BAGD, LN; KJV, NASB, NRSV], ‘anger’
[BAGD, Herm, LN, NIC, NTC], ‘quick temper’ [NAB], ‘bad temper’ [REB, TNT], ‘hot
temper’ [NJB], ‘rage’ [BAGD, LN, WBC; NIV, NLT], ‘fury’ [LN], ‘exasperation’ [Lns],
‘passion’ [TEV]. This noun is also translated as a verb: ‘to be hateful’ [CEV]. This word is
the same as anger and the emphasis of this doublet means ‘do not get angry in any way’
[SSA]. This word refers to a state of intense anger, implying passionate outbursts [LN].
c. κακία (LN 88.199) (BAGD 1.b. p. 397): ‘malice’ [BAGD, Herm, NIC, NTC, WBC; all
versions except CEV, NLT, TEV], ‘malicious behavior’ [NLT], ‘hateful feeling’ [LN; TEV],
‘ill-will, malignity’ [BAGD], ‘meanness’ [Lns]. This noun is also translated as a verb: ‘to act
maliciously’ [SSA], ‘to be evil’ [CEV]. It can imply the desire to do harm [LN].
d. βλασφημία (LN 33.400) (BAGD 1. p. 143): ‘slander’ [BAGD, Herm, NIC, NTC, WBC;
NASB, NIV, NLT, NRSV, REB, TNT], ‘blasphemy’ [BAGD, Lns; KJV], ‘insult’ [NAB,
TEV], ‘reviling’ [LN], ‘abusive language’ [NJB], ‘abusive speech, defamation’ [BAGD]. This
noun is also translated as a verb phrase: ‘to slander people’ [SSA], ‘to say insulting things
about others’ [CEV]. It is speaking against someone in such a way as to injure their reputation
[LN].
e. αἰσχρολογία (LN 33.33) (BAGD p. 25): ‘filthy language’ [WBC; NIV], ‘filthy talk’ [REB],
‘filthy communication’ [KJV], ‘foul language’ [NIC; NAB], ‘foul-mouthed talk’ [TNT],
‘dirty talk’ [LN; NJB], ‘dirty language’ [NLT], ‘obscene speech’ [BAGD, LN], ‘obscene talk’
[TEV], ‘vulgar speech’ [LN], ‘shameful language’ [Lns, NTC], ‘abusive language’ [Herm;
NRSV], ‘abusive speech’ [BAGD; NASB]. This noun is also translated as a verb phrase: ‘to
talk abusively to people’ [SSA], ‘to say cruel things about others’ [CEV]. It involves themes
which are disapproved of in the culture [LN].
1. It is an example of ‘all these’ of the preceding clause [Ea, EG, Herm, Lt, WBC]: all sins, for
example, anger, etc.
2. It is specifics of ‘all these’ of the preceding clause [Mou, NIC, SSA]: all these things,
specifically, anger, etc.
3. It is a list of additional sins which are to be put away, others besides those included in ‘all
these’ of the previous clause, which are the sins listed in 3:5 [My]: but now you also put away
all these sins which I just mentioned, and in addition to those put away also anger, etc.
QUESTION—What is meant by ὀργήν ‘anger’?
It means anger which is more settled [ICC, TH], chronic anger, [EG], settled indignation
[NTC], a settled feeling of hatred [Lt], hatred which is continually smoldering within one
[TNTC]. It means an outburst of temper [WBC], an outburst of anger [Ea]. It is directed
against a certain person, wanting to hurt him/her [Lg]. It is anger expressed verbally [Mou,
Mrt] in name-calling or insults [Mrt].
QUESTION—What is meant by θυμόν ‘wrath’?
It means an outburst of anger [EG, ICC, Lt, My, NTC, TH, TNTC] in deeds or words
[TNTC], an outburst of temper [Lg, WBC] which is unrestrained and selfish [Lg], sudden
rage [EG], vehement rage [Herm], quick temper [NIC, WBC; NAB], indignation [Ea], intense
agitation. This can take place when ‘anger’ gets out of control [Lns]. It is anger expressed
verbally [Mou, Mrt] in name-calling or insults [Mrt]. It is the violent emotion of anger which
boils within a person [Ea]. It is not a synonym with anger [Ea, EG, Lg, Lns, Lt, My, NTC,
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TNTC]. It is a synonym with ‘anger’ [Herm, Mou, Mrt, SSA, WBC], the repetition lending
emphasis and meaning any kind of anger [SSA].
QUESTION—What is meant by κακίαν ‘malice’?
It means intent to do harm to someone [Lt, NTC, TH, TNTC, WBC], the feeling that prompts
a person to harm someone else [EGT], action aimed deliberately at producing evil results
[SSA], malicious spite [EG], a wicked disposition [Herm, Lt, Mou, My, NTC], an evil mind
[NTC]. It is moral evil, the evil done to society by evil speaking [Mrt]. It is the condition of
one’s heart from which malice originates [Ea]. It is meanness which is a result of feeling
‘wrath’ towards a person or thing [Lns]. It is a result of the first two sins in the list [SSA]. It
sums up all sins [Lg].
QUESTION—What is meant by βλασφημίαν ‘slander’?
It means slander [EG, EGT, Herm, Lt, Mou, My, NIC, NTC, SSA, WBC; NASB, NIV, NLT,
NRSV, REB, TNT], reviling [ICC, NTC, TNTC], abusive language [EG, TH; NJB], insulting
others [TH; NAB, TEV], saying bad things about them [TH], consciously telling something
which is not true [Herm, TH], deliberately spreading false information about others behind
their backs [SSA], reviling a person by undermining them with evil conjectures and slander
[Alf], defaming a person’s character [Ea, Lg, WBC], which can be done by lying or by gossip
[WBC], evil speaking [Lt], cursing a person or thing [Lns]. It is speaking against another
person [EG, EGT, Mou, My, NTC, TH, WBC]. It includes cursing God [Mrt] or slandering
another person which, in reality, is slandering the image of God in which the person was
made, and thus amounts to slandering God himself [Mrt, TNTC]. It is an indirect way of
speaking against God [Lg]. It is a result of anger [Ea], a result of ‘malice’ [Lns]. It is a form
of ‘malice’ [Mrt]. ‘Malice’ is sometimes expressed in ‘slander’ [TNTC, WBC]. ‘Slander’
accompanies the first three sins in the list [NIC, WBC]. It is an outward manifestation of them
[NTC].
QUESTION—What is meant by αἰσχρολογίαν ‘filthy/abusive language’?
It means foul language [Ea, EG, Lt, Mou, NIC, TH, TNTC, WBC; KJV, NAB, NIV, NJB,
REB, TNT], obscene language [Ea, EG, TH, WBC; TEV], bad words, words which are taboo,
words which should never be spoken [TH], vile language [Lns]. It is abusive language [Alf,
Ea, EGT, Herm, ICC, Lt, NTC, SSA, TNTC, WBC; NASB, NRSV] of any kind [Herm],
railing speech [My]. It is speaking to others directly in an abusive, rude, insulting manner
[SSA]. It can be hateful and spiteful speech, or it can be unthinking, crude talk, or swearing
because of frayed temper [Mrt]. It is shameful language [Lg, Lns, NTC], speech which
offends in any way [Ea]. It is the form in which the ‘slander’ is expressed [ICC]. ‘Malice’ is
sometimes expressed in ‘filthy language’ [WBC]. ‘Abusive language’ is an outward
manifestation of the first three sins in the list [NTC]. It accompanies them [NIC, WBC]. It is
the next step after ‘slander’ After these five sins, physical abuse would be the next step [Lns].
QUESTION—To what is ἐκ τοῦ στόματος ὑμῶν ‘from your mouth’ connected?
1. It is connected to ‘slander’ and ‘filthy/abusive language’ [Alf, Ea, EGT, ICC, Lg, My, TH;
TEV]. It does not need to be translated explicitly, as it may be much more natural left implicit
[TH; NAB, NJB, NLT].
1.1 There is an implicit repetition of the verb ‘put away’ [Alf, Ea, ICC, Lg, My]: put away
slander and abusive language from your mouth.
1.2 There is not an implicit repetition of the verb ‘put away’ [EGT]: slander and abusive
language proceeding from your mouth.
2. It is connected to ‘filthy/abusive language’ [EG, Herm, Lns, NTC, WBC]: filthy/abusive
language from your mouth. The addition of this phrase emphasizes the ‘filthy language’
[WBC]. It emphasizes sins related to speaking and is connected either with the last noun or
with the last two [SSA].
3. It is connected to the verb ‘put away’ and refers to all five of the sins [Mou, Mrt, TNTC;
REB]: but now you also put away all these from your mouth, specifically, anger, wrath,
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malice, slander and filthy/abusive language. We cannot always keep angry thoughts from
coming into our minds, but we need to deal with them firmly before they turn into verbal
expressions [TNTC].
3:9 lie not to one-another,
1. It is an additional command [EG, Herm, Lns, Lt, TH, WBC], the first two commands
occurring in 3:5, 8 [EG, Lns, WBC]. It is listed separately, because lying is a different kind of
sin from the preceding ones [Lns].
2. It is an additional sin in the list in 3:8 which needs to be put away [Mrt, My, NIC, NTC,
SSA].
QUESTION—What is meant by ψεύδεσθε ‘lie’?
It means falsehood in word [EG, Herm, Mrt, NIC, SSA, WBC] and includes breaking one’s
promises [Mrt, WBC]. It is closely connected to ‘slander’ and ‘abusive language’ of 3:8
[Herm, NIC, WBC]. It is a continuation of the list of the sins in 3:8, which are all sins of
speech [Mrt]. It means departing from the truth in our communications with each other [Ea].
It means falsehood in either word or deed [Lt].
QUESTION—What is the significance of the present tense of μὴ ψεύδεσθε ‘lie not’?
1. It signifies a deed which must always be avoided [EG, EGT, Lns, SSA]: never lie to one
another. It is how the Colossians should live each day [EGT]. It does not imply that they had
been practicing lying [Lns, SSA].
2. It signifies a deed which they used to do, and now they must not do it anymore [NIC, WBC;
CEV, NAB]: do not lie to one another anymore, stop lying.
QUESTION—What relationship is indicated by εἰς ‘to’?
1. It indicates direction [Alf, Ea, EG, EGT, Lns, Lt, My, NIC, NTC, SSA, TH, WBC; all
versions]: do not lie to one another.
2. It indicates opposition [BAGD (4.c.α. p. 229, and ψεύδομαι (1. p. 891)]: do not lie against
one another to each other’s detriment.
QUESTION—To whom does ἀλλήλους ‘one another’ refer?
Paul is talking about relationships within the Christian community [Mrt, TH]. It refers
primarily to those in the Christian community, but it does not mean that we are permitted to
speak lies to those outside of the Christian community [Herm, WBC]. It includes all people
[Lns].
having-put-offa the old selfb with its practicesc
LEXICON—a. aorist mid. participle of ἀπεκδύομαι (LN 49.20) (BAGD 1. p. 83): ‘to put off’ [Herm,
Lns, NIC, NTC, WBC; KJV, TEV, TNT], ‘to strip off’ [BAGD, LN; NJB, NLT, NRSV], ‘to
take off’ [BAGD; NIV], ‘to put aside’ [NAB], ‘to lay aside’ [NASB], ‘to discard’ [REB], ‘to
dispose of’ [SSA], ‘to give up’ [CEV]. The participle is translated in the indicative mood
[NTC, SSA, WBC; all versions] and by the imperative [Herm]. The aorist tense is translated
by the perfect [NTC, SSA, WBC; all versions except NASB] and by the present [Herm]. The
aorist tense signifies a definite act which was done once for all [Lns, TNTC], an action which
has already taken place [Mrt], an act which is to be done once for all [Lt]. See the
corresponding noun ἀπέκδυσις ‘putting off’ at 2:11.
b. ἄνθρωπος (LN 41.43) (BAGD 2.c.β. p. 68): ‘self’ [LN; NAB, NASB, NIV, NJB, NRSV,
TEV, TNT], ‘man’ [BAGD, Herm, Lns, NIC, NTC, WBC; KJV], ‘human nature’ [REB],
‘evil nature’ [NLT], ‘evil character’ [SSA], ‘pattern of life’ [LN], ‘way of life’ [CEV]. The
noun phrase τὸν παλαιὸν ἄνθρωπον ‘the old self’ is translated ‘sinful human nature’
[BAGD].
c. πράξις (LN 42.8) (BAGD 4.b. p. 698): ‘practice’ [Herm, Lns, NTC, WBC; NIV, NRSV],
‘evil practice’ [NASB], ‘deed’ [LN; KJV], ‘past deed’ [NAB], ‘evil deed, disgraceful deed’
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[BAGD], ‘wicked deed’ [NLT], ‘action’ [NIC], ‘habit’ [CEV, TEV], ‘evil habit’ [TNT],
‘behavior’ [NJB], ‘conduct’ [REB], ‘what you did’ [SSA].
QUESTION—What relationship is indicated by the use of the participle ἀπεκδυσάμενοι
‘having put off’?
1. It indicates grounds for a preceding command [Alf, Ea, EG, EGT, ICC, Lg, Lns, Mrt, My,
NIC, NTC, SSA, TH, WBC; KJV, NASB, NIV, NLT, NRSV, REB, TEV].
1.1 It is grounds for the command in the previous clause [Ea, EG, NIC, TH; KJV, NASB, NIV,
NLT, NRSV, REB, TEV]: do not lie to one another, since you have put off the old self with
its practices.
1.2 It is grounds for the command in 3:8 and for the preceding clause in this verse [Alf, ICC, Lg,
Mrt, My, SSA]: put away all these things, including lying to one another; since you have put
off the old self with its practices. We have put off the old nature, and now we need to put off
the actions which correspond to that nature [Lg, Mrt]. The transformation which took place, in
principle, when we were converted needs to be manifested in a practical way by putting off
these sins [My].
1.3 It is grounds for the commands in 3:5, 8 and for the preceding clause in this verse [Lns, NTC,
WBC]: put to death your members on the earth, put away all these things, do not lie to one
another; obey these commands, since you have put off the old self with its practices. When
the Colossians were baptized they, in principle, put off the old nature, and now they need to
live out that ‘putting off’ in a practical way [NTC].
2. It is an additional command [Herm, Lt]: do not lie to one another; put off the old self with its
practices. In baptism we took off our old life, and now we need to live that out in practice
[Herm].
QUESTION—What is meant by ἀπεκδυσάμενοι ‘having put off’?
It means to strip off [EG, ICC, Mou, Mrt, NIC, WBC] and put away [ICC], to put off [Ea, EG,
ICC, Lg, My] and lay aside [ICC, My], to cast off [EGT, Lt], to divest oneself of [Mou, Mrt],
to remove completely [My], to dispose of [SSA], to get rid of [TH], to abolish [Lns]. It has a
stronger meaning than ‘put away’ of 3:8, meaning practically the same as to crucify or put to
death [NIC]. It refers to our dying with Christ [Lns, Mou]. It is a result of dying with Christ
[Ea]. It took place when the Colossians were baptized into Christ’s death [WBC]. It took
place at baptism [Herm, Mou, Mrt, NIC, NTC]. It took place at conversion and was an act of
God [My]. When the new Christian took off his/her clothes to be baptized, he/she was told to
think of that as a picture of renouncing the old way of living [Mrt]. The baptismal candidate
took off his/her old clothes as a symbol of leaving the household of Adam [TNTC]. It is a
figure of speech having to do with the taking off of a garment [BAGD, Ea, Herm, Lg, Lns,
Mrt, My, TH, TNTC, WBC] which is no longer of any use [Lg], which is shabby [TNTC]. It
is a dead metaphor [SSA].
QUESTION—What is meant by τὸν παλαιὸν ἄνθρωπον ‘the old self’?
It means the old nature of a person [EG, EGT, Mrt], the old self [EG, EGT, Herm, TH], but it
also has a corporate meaning [EG, Mou, Mrt, My, TNTC, WBC], referring to humanity in
Adam [EG, Mou, Mrt, TNTC, WBC], to original sin [My]. It is the old Adamic nature [Ea,
EG]. It is ‘old’ because we received it from Adam when we were born [Lns, NTC]. It is ‘old’
in that it belongs to our earlier state before regeneration [Ea, EG]. It is ‘old’ in that it is rotten,
corrupted by lust and deceit [Lns]. It is our former evil character [Mou, SSA, WBC], our
nature before conversion [Alf, Ea, Lg, NIC], what we used to be [NIC, TH], what we were in
our unregenerate state [SSA], our moral condition before we became Christians [My], our
character before we received Christ [TH], the natural man corrupted by sin [Lg], the old order
of life, the old way of living for self [Mrt]. It is the sinful nature [Lg, Lns] with all its sinful
thoughts, will, and emotions, and that entire nature needs to be removed [Lns]. It is our entire
personality [ICC, WBC] when we were ruled by sin [WBC], our moral personality [Lt]. It is
the way we used to live, our earlier wicked selves, what we are by nature [NTC].
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QUESTION—What relationship is indicated by σύν ‘with’?
It indicates conjoining [Ea, EG, Lns, My, NIC, SSA, WBC]: the old self and its practices.
QUESTION—What is meant by πράξεσιν ‘practices’?
It means practices [Ea, EG, EGT, NIC, NTC, TH], evil practices [My], actions [EG, Herm, Lt,
TH], deeds [Ea, TH], evil deeds, behavior [EG], conduct [Herm], sins [Ea], what one does
[SSA, TH] customarily [EG, TH], how one behaves [TH], habits [Alf, TH], how one acts
[Alf]. It is the sins listed in 3:5, 8 and in the previous clause in this verse [Mrt, NTC, WBC],
the sins listed in 3:8 and in the previous clause in this verse [Lg, Mrt]. It includes the sins
listed in 3:5, 8 [EG, EGT] and in the previous clause in this verse [EGT].
QUESTION—How are the noun and pronoun related in the genitive construction ταῖς πράξεσιν
αὐτοῦ ‘its practices’?
It means the deeds that expressed the old self [EG], what we did when we had that former evil
character (we need to stop doing those things) [SSA], the deeds which characterize the old
nature, the sins to which the old nature excites [Ea], the products of the old nature [Lns], the
things which the old nature enjoyed doing [NIC], the conduct that goes with the old nature
[REB], sins that belong to the old nature [EGT].
3:10 and having-put-ona the new (self),
LEXICON—a. aorist mid. participle of ἐνδύω (LN 49.1) (BAGD 2.b. p. 264): ‘to put on’ [BAGD,
Herm, LN, Lns, NIC, NTC, WBC; all versions except CEV, NLT, NRSV], ‘to clothe oneself
in/with’ [BAGD; NLT, NRSV], ‘to acquire’ [SSA], ‘to be’ [CEV]. The participle is translated
in the indicative mood [NTC, SSA, WBC; all versions] and by the imperative [Herm]. The
aorist tense is translated by the perfect [NTC, SSA, WBC; all versions] and by the present
[Herm]. The aorist tense signifies a definite act which was done once for all [Lns, TNTC], an
action which has already taken place [Mrt]. See this word at 3:12.
This conjoining conjunction makes this clause the positive counterpart to the last clause in 3:9
[Alf, EGT], the positive part of the transformation [My]. The initiative to make this change
comes from the new self, and it is the divine power which created the new self that makes it
possible [Lg]. There is no lapse of time between the two actions [Lg, Lns].
QUESTION—What relationship is indicated by the use of the participle ἐνδυσάμενοι ‘having
put on’?
1. It indicates an additional grounds [Alf, EG, EGT, ICC, Lg, Lns, Mrt, My, NTC, SSA, TH,
WBC]. It is the second grounds for the command in 3:9 [EG, TH], in 3:8, 9 [Alf, ICC, Lg,
Mrt, My, SSA], in 3:5, 8, 9 [Lns, NTC, WBC]. We have put on the new nature, so now we
need to live according to that new nature [Mrt, NTC]. The transformation which took place, in
principle, when we were converted needs to be manifested in a practical way by putting off
these sins [My].
2. It is an additional command [Herm, Lt]: put off the old self with its practices and put on the
new self. In baptism we put on our new life, and now we need to live that out in practice
[Herm].
QUESTION—What is meant by ἐνδυσάμενοι ‘having put on’?
It means to acquire [SSA, TH], to clothe oneself in [EG]. It refers to our having been raised
with Christ [Mou]. It took place when the Colossians were baptized into Christ’s death
[WBC]. It took place at baptism [Herm, Mou, Mrt, NTC], at regeneration [Lns]. It took place
at conversion and was an act of God [My]. After baptism the one who was baptized put on
new clothes as a symbol of moving into the household of Christ [TNTC]. It is a figure of
speech having to do with the putting on of a garment [BAGD, Herm, Lns, Mou, TH, TNTC;
NLT, NRSV]. It is a dead metaphor [Lns, SSA].
QUESTION—What is meant by τὸν νέον ‘the new self’?
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It means the new self [EG, EGT, Herm, TH] which was created in baptism [Herm], one’s true
self [TNTC], the new nature of a person [EG, Mrt, NTC], the converted spiritual nature [Ea],
but it also has a corporate meaning [EG, Mou, Mrt, My, TNTC], referring to humanity in
Christ [EG, Mou, Mrt, TNTC], to the new society in which we have enlisted which gets its
life from Christ, the new Adam [Mrt], to the new ethical condition of Christians [My]. All
those who have this new nature can be corporately called ‘one new man’ [NTC]. This
corporate condition is appropriated individually by putting it on, as our moral individuality,
our new moral condition [My]. It means our good, new character [Mou, SSA], our Christian
character [Mou], the new life [Herm, Lns, Lt], spiritual life [Lns], the new person, a new kind
of person, the new you [TH], the new nature which Christians have because of belonging to
Christ [NTC], self which has been regenerated because of being united with Christ [EGT], the
regenerated self which is fashioned according to Christ [ICC, Lt]. ‘New’ refers to being recent
in time [Ea, ICC, Lg, Lt, My, NTC, SSA, WBC] and to the quality of character [Ea, SSA,
WBC], to the quality of being good [SSA]. It is called ‘new’ because it is completely different
from the previous ‘self’ [Ea]. It is new in the sense that God created it, and only then did it
come into being; it did not exist before [Lns]. It is our new self which came into being when
we were born again, and it is only by means of our union with Christ that it is formed in us
[NTC].
the-one being-reneweda inb knowledgec
LEXICON—a. pres. pass. participle of ἀνακαινόω (LN 13.67; 58.72) (BAGD p. 55): ‘to be renewed’
[BAGD, Herm, LN (13.67), NIC, NTC, WBC; all versions except CEV, NAB, TEV], ‘to be
formed anew’ [NAB], ‘to be restored’ [LN (13.67)], ‘to be made new’ [LN], ‘to be made over
new’ [Lns], ‘to be caused to become more and more like …’ [CEV]. It means being caused to
become different and it implies becoming better [LN (58.72)]. The passive voice is translated
by the active: ‘to renew’ [TEV], ‘to cause to become more and more like …’ [SSA]. The
participle is translated in the indicative mood [KJV, NAB, NJB]. The present tense signifies a
continuous action [Alf, Ea, EG, EGT, Herm, ICC, Lns, Lt, Mou, NIC, NTC, SSA, TH, WBC;
NJB, NLT, REB, TEV, TNT], an action which is repeated [Lns], a progression [Alf, EG,
EGT, ICC, Lg, Mou, My, NIC, NTC, TH].
b. εἰς with accusative object (LN 78.51; 89.48; 89.57; 90.23): ‘in’ [Herm, LN (90.23), WBC;
KJV, NIV, NRSV], ‘with respect to’ [LN (90.23)], ‘for’ [Lns, NTC], ‘to’ [NASB], ‘in order
that’ [SSA], ‘for the purpose of’ [LN (89.57)], ‘so as to attain’ [NIC], ‘with the result of’ [LN
(89.48)], ‘to the point of’ [LN (78.51)], ‘as’ [NLT], not explicit [CEV]. This preposition is
also translated by a purpose clause: ‘in order to bring you to’ [TEV]. The prepositional phrase
εἰς ἐπίγνωσιν ‘in knowledge’ is translated ‘so that you may know more fully’ [TNT]. This
clause is translated ‘one who grows in knowledge as he is formed anew’ [NAB], ‘which will
progress towards true knowledge the more it is renewed’ [NJB], ‘which is constantly being
renewed … and brought to know God’ [REB].
c. ἐπίγνωσις (LN 28.2; 28.18) (BAGD p. 291): ‘knowledge’ [BAGD, Herm, LN, WBC; KJV,
NAB, NIV, NRSV], ‘full knowledge’ [LN (28.18), NTC; TEV], ‘true knowledge’ [NIC;
NASB, NJB], ‘real knowledge’ [Lns], ‘recognition’ [BAGD]. This noun is also translated by
a verb: ‘to know’ [REB], ‘to get to know’ [SSA], ‘to know more fully’ [TNT], ‘to learn
about’ [NLT], ‘to understand’ [CEV]. See this word at 1:9, 10; 2:2.
QUESTION—What relationship is indicated by the use of the participial phrase τὸν
ἀνακαινούμενον ‘the one being renewed’?
1. It indicates amplification and can be translated by a relative clause [EG, Lg, NTC, SSA]: and
having put on the new self, which is being renewed in knowledge.
2. It indicates reason [Ea]: and having put on the new self, the newness being a result of the self
being renewed.
3. It indicates conjoining as part of the command [Herm]: put on the new self and see to it that
it is renewed.
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QUESTION—What is meant by ἀνακαινούμενον ‘being renewed’?
It means being made new again [EG], being changed, transformed [SSA], being re-created
[Alf], growing and developing [ICC, Lg]. It means being renovated, being cleansed of every
stain, restoration of the original newness [Lns], being restored to original purity [Ea]. It is a
new creation [TNTC]. It implies freshness [EGT, Lt, NTC] and vigor, increasing in vigor
[NTC]. By this process a new character is produced in our new self which is different from
the character of our old self [My]. When we were born again, we were re-created in the image
of God. Now there must be a deepening of this image in our lives [Lt]. It is Christ’s life and
power within us which is being renewed as we are made more and more like Christ [NIC]. It
is necessary so that we can discern God’s will and obey it [Herm]. It does not refer to being
restored to a former state [EGT, ICC, My], but is in contrast to the former state [ICC]. It can
be translated ‘to be caused to become more and more’ [SSA, TH; CEV].
QUESTION—Who is the implied actor of ἀνακαινούμενον ‘being renewed’?
1. The implied actor is the Holy Spirit [Alf, EG, Lg, My, NIC, NTC] or God himself [EG, Lns,
SSA, TH; TEV], but it also takes effort on the part of the Colossians [Lg].
2. The implied actor is the Colossians [Herm]: see to it that you are renewed.
1. It indicates purpose or contemplated result [Ea, EGT, Lg, Lns, My, NIC, NTC, SSA, TH,
TNTC, WBC; TEV, TNT]: being renewed in order to have knowledge. It is ‘the new self’
which gains this knowledge, but in reality this ‘new self’ is we ourselves [SSA].
2. It indicates circumstance [EG]: being renewed until it gains full knowledge. This renewal
will go on until we gain a full knowledge of God, which will be a result of our transformation
at the resurrection [EG].
3. It indicates amplification and tells in what the renewing consists [Mrt]: being renewed in
respect to knowledge
QUESTION—What is meant by ἐπίγνωσιν ‘knowledge’?
It means full knowledge [Alf, Ea, EG, ICC, Lt, NIC, NTC, TH], perfect knowledge [Alf, Ea,
Lt], true knowledge [Lt, NIC, TNTC, WBC] which is in contrast with the false knowledge of
the false teachers [Lt], genuine spiritual knowledge, which is the source of good works [Lns],
a new knowledge [NIC], knowing truly [SSA], knowledge which continually increases [NIC,
WBC]. It is ethical knowledge [EGT, Mrt]. It is true discernment and involves both the heart
and the mind [NTC]. It means being able to recognize God’s will [Herm, WBC], which is a
result of being conformed to his image [Herm]. As we are being renewed we are to be
progressing towards God’s absolute knowledge, and as we understand more and more of
divine truth, we will not be able to practice the sins listed in 3:8 [My]. Knowing God’s will
obligates us to do it [Herm]. It leads us to conduct our lives in a way which is in accordance
with his will [WBC] and to refrain from practicing the sins mentioned in the previous verses
[Alf]. It is practical knowledge [Mrt], experiential knowledge [NTC, TH], a living
relationship [TH].
QUESTION—Who or what is the implied object of ἐπίγνωσιν ‘knowledge’?
The implied object is God [Alf, EG, ICC, SSA, TH, TNTC; REB, TEV], God’s will [EG,
Herm, Mrt, NTC, TH, WBC], Christ [NLT], the mystery of the gospel [ICC], divine truth
[My], and perhaps good and evil [TNTC].
according-toa (the) imageb of-the-one having-created him,
LEXICON—a. κατά with accusative object (LN 89.8) (BAGD II.5.b.α. p. 407): ‘according to’
[Herm, Lns, NTC; NASB, NRSV], ‘in accordance with’ [BAGD, LN], ‘like’ [SSA; CEV],
‘after’ [NIC, WBC; KJV], ‘in’ [NAB, NIV, NJB, REB, TEV, TNT], not explicit [NLT].
b. εἰκών (LN 58.35) (BAGD 2. p. 222): ‘image’ [Herm, Lns, NIC, NTC, WBC; all versions
except CEV, NLT, TNT], ‘likeness’ [LN; TNT], ‘form’ [BAGD], ‘same form’ [LN],
‘character’ [SSA], not explicit [CEV, NLT]. See this word at 1:15.
191

QUESTION—What is meant by κατά ‘according to’?
It means in conformity with [EG, EGT, Herm], after the pattern of [EG], to accord with [Lns,
My], in accordance with [WBC]. It is the standard which is aimed at [Alf, Lg, NTC, SSA]. It
is also the method which is used in the renewal [Alf]. The phrase ‘according to the image of
the one having created him’ is an amplification of the knowledge [Ea, My] or of the renewing
[Mrt]. It tells the goal of the renewing [NTC, TH], of the knowledge [My], or what the
character of the knowledge is [Ea].
QUESTION—What is meant by εἰκόνα ‘image’?
1. It refers to the image of God [Alf, BAGD, Ea, EGT, ICC, Lns, Lt, My, SSA, TH; TEV] in
which Adam was created [BAGD, Ea, EGT, ICC, Lns, SSA], which image was lost in the fall
[Ea, Lns]. It is being like God in righteousness and holiness [Lns]. The new self is being made
more and more like God [SSA, TH], like God’s character [SSA], acting as God acts [TH]. It is
being made in God’s image in a spiritual way, which is more glorious than the way in which
Adam was created in God’s image [Alf, Ea]. The spiritual man in the believer’s heart, like
Adam, was created in God’s image [Lt]. It refers to God’s absolute knowledge [My], to the
ways in which our knowledge corresponds to God’s knowledge, which knowledge was lost by
Adam in the fall [Ea]. The divine image, effaced by sin, is restored [TH]. It refers to coming
into a full knowledge of God [Alf], to coming closer and closer to the ideal of having the
absolute knowledge God has, or understanding divine truth in an increasing measure [My].
2. It refers to Christ [EG, Herm, Lg, Mou, WBC], who is the image of God [EG, Herm, Mou,
WBC]. It refers to the image of Christ [TNTC, WBC]. It includes the idea of a likeness, a
representation and a revealing [EG]. We are re-created in the pattern of Christ, who is the
absolute likeness of God [Mou, WBC]. There is an allusion here to the creation of Adam and
Eve in the image of God. We should not separate the new creation from that original creation,
because Christians are what God willed humanity to be [Lg].
QUESTION—What is meant by κτίσαντος ‘created’?
It means to re-create [Lns, Lt], and it was done through grace and the gospel [Lns]. It was
done by regeneration and refers to salvation [My]. It was done at baptism [Herm]. We were
re-created in God’s image when we were born again [Lt].
QUESTION—To whom or what does αὐτόν ‘him’ refer?
It refers to ‘the new self’ [Alf, Ea, EG, Herm, ICC, Lg, Lns, Lt, My, NIC, SSA, TH, WBC;
NLT, TEV]. It is not the person per se [Ea, ICC, My], but his/her converted spiritual nature
[Ea]. Even though ‘the new man’ is Christ, this does not mean that Christ was created. What
was created was the new personality which a person becomes when he/she is born again into
the new creation which gets its life from Christ [NIC, WBC].
QUESTION—With what is the prepositional phrase κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν
‘according to the image of the one having created him’ connected?
1. It is connected with ‘being renewed’ [Alf, EG, EGT, Herm, ICC, Lg, Mrt, NIC, NTC, SSA,
TH, TNTC, WBC; NAB, NJB, REB, TEV]. It states what the ‘new self’ is becoming more
and more like [EGT, SSA]. This renewal will go on until we are made completely into the
image of Christ, which will be a result of our transformation at the resurrection [EG].
2. It is connected with ‘knowledge’ [Ea, Lns, Mou, My; TNT].
3:11 where there-is not Greeka andb Jew, circumcisedc andb uncircumcised,d Barbarian,e
Scythian,f slave, free,
LEXICON—a. Ἕλλην (LN 11.40; 11.90) (BAGD 2.a. p. 252): ‘Greek’ [Herm, LN, Lns, NIC, NTC,
WBC; all versions except NLT, TEV], ‘Gentile’ [BAGD, LN (11.40), SSA; NLT, TEV],
‘non-Jew’ [LN (11.40)], ‘pagan, heathen’ [BAGD], ‘civilized’ [LN (11.90)]. Jew and Gentile,
when mentioned together, include all humankind [BAGD]. A Greek is a Gentile [EG, Mrt,
NIC, SSA, TH], a non-Jew [TH]. When listed with the Jews and with the barbarians, it means
a person who is of Greek origin and culture and is not a Jew [EG]. The Greeks were the
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outstanding representatives of the Gentiles [Herm, WBC]. It does not mean Gentiles or
pagans or natives of Greece, but those who were educated in the Greek culture [Lns].
b. καί (LN 89.92): ‘and’ [Herm, LN, Lns, NTC, WBC; NASB, NJB, NRSV, REB, TEV, TNT],
‘or’ [SSA; CEV, NAB, NIV, NLT], ‘nor’ [KJV].
c. περιτομή (LN 53.51) (BAGD 4.a. p. 653): ‘circumcised’ [SSA, WBC; all versions except
KJV], ‘circumcision’ [Herm, LN, Lns, NIC, NTC; KJV], ‘Jew’ [BAGD]. It means the Jews
[BAGD, Ea, EG, NTC, TH].
d. ἀκροβυστία (LN 11.52; 11.53) (BAGD 3. p. 33): ‘uncircumcised’ [LN, WBC; all versions
except KJV], ‘not (circumcised)’ [SSA], ‘uncircumcision’ [Herm, NIC, NTC; KJV],
‘foreskin’ [Lns], ‘the foreskin not cut off’ [LN (11.52)], ‘Gentile’ [BAGD, LN (11.53)],
‘heathenism’ [BAGD]. It means the Gentiles [BAGD, EG, EGT, ICC, NTC, TH], all non-
Jews [Ea, TH], heathenism [BAGD].
e. βάρβαρος (LN 11.94; 11.95; 41.31) (BAGD 2.b. p. 133): ‘barbarian’ [BAGD, Herm, LN,
Lns, NIC, NTC, WBC; all versions except NAB, NLT], ‘foreigner’ [BAGD, LN (11.94),
SSA; NAB], ‘uncivilized’ [LN (11.94; 41.31)], ‘barbaric’ [NLT], ‘non-Greek’ [LN (11.95)],
‘a person not Greek’ [BAGD]. Its civilization may be higher than that of Scythian [LN
(41.31)]. It means a non-Greek [Alf, Ea, EG, EGT, Herm, ICC, Lt, Mou, My, NIC, TH,
WBC], a person who does not speak Greek [EG, ICC, Lns, Lt, Mrt, SSA, TH, TNTC, WBC],
one who is not of Greek origin or culture [Ea, EG, Mrt, NIC], one who is uncultured [Lg, Lt,
SSA], a foreigner [SSA, TH; NAB], an outsider [SSA], uncivilized [Lt, Mrt] and
intellectually inferior [Lt]. The Jews were included in this designation [Lt]. The Jews were not
included [Mrt].
f. Σκύθης (LN 93.583) (BAGD p. 758): ‘Scythian’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
all versions except NLT, TEV], ‘savage’ [TEV], ‘uncivilized’ [SSA; NLT]. The Greco-
Roman world regarded these people as utterly pagan and uncivilized [LN]. They were
notorious examples of barbarians [Alf, BAGD, EG, EGT, Herm, ICC, Lns, My, NIC, TNTC],
being of the lowest class of barbarians [BAGD, Ea, Lt, Mou, Mrt, NTC, WBC], uncultured
[NIC], being thought of as savage [BAGD, Ea, Lg, Lns, Lt, NTC, SSA, TH; TEV], as not
much better than wild animals [Herm, NTC, TH, WBC], as fierce [Lt], uncivilized, and even
worse than barbarians [Lg, SSA, TH]. They were probably slaves, too [Mou, Mrt, WBC].
1. It is the result of the preceding verse [SSA, TH; TEV]: because the new self has been
created, there is not Greek and Jew, etc.
2. It is an additional grounds for the command in 3:8, 9 [EGT, My]: put away anger, wrath,
malice, slander and abusive language from your mouth, also put away lying to one another;
put away all these things, since you have put off the old self with its practices and since you
have put on the new self and since, with the new self, there is not Greek and Jew, etc. The
logic is that since Christianity has abolished these deep distinctions which tend to bring strife
and hostility, there is no room for strife in any form [EGT]. These distinctions nourished the
sins mentioned in this list [My].
3. It is amplification of the participial clauses in the two preceding verses [Alf]: having put off
the old self and having put on the new self, and where that is the case, there is not Greek and
Jew, etc.
QUESTION—To what does ὅπου ‘where’ refer?
It refers to ‘the new self’ of 3:10 [BAGD, EG, EGT, Herm, Lt, Mrt, SSA, TH], to the
condition in which the old self has been put off [Lns, My] and the new self has been created
[Lns], and the new self has been put on [My], to the new creation [NIC], to the realm of the
new creation [Lg], to the transformation into God’s image [NTC], to where renewal is taking
place [Ea], to the Christian community [TNTC]. It refers to the realm of the new man [Alf,
WBC], or Christ [WBC]. This word is emphatic [TNTC].
QUESTION—What is meant by οὐκ ἔνι ‘there is not’?
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It means that it is impossible, there cannot be [EG, EGT, Lt]. It also states a fact, there is not
[EG, Lt]. It does not mean that it is impossible. It merely states a fact [ICC, Lns]. It is a strong
negative [Ea, WBC].
QUESTION—What is meant by οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος … ‘there is not Greek and Jew
…’?
It means that, in the new humanity, traditional distinctions are abolished [EG, TH, WBC],
whether they be based on race, religious practices, culture or social status [EG, WBC]. There
is no distinction between Greek and Jew, etc. [Herm; NASB, TEV, TNT] in the community of
believers [Herm]. There is no room for distinction between them [Lt; NJB]. These distinctions
disappear [EGT], they don’t matter [CEV, NLT]. There is no division between them [Lg].
There is no question here of Greek and Jew, etc. [REB]. Gentiles are no different from Jews,
etc. They are all the same [Alf, TH; TNT]. The dividing barriers between people are abolished
[NIC, WBC]. For those who belong to Jesus Christ the things which separate people from
each other in the world no longer have any validity. Christians continue to live in their race
and social status, etc., in this world, but in the body of Christ they are one and are united,
regardless of their differing positions in this world [Herm, WBC]. Even though Christians still
have different standing in the world, their spiritual status is not affected. There is no
difference in that respect [NIC]. These things have nothing to do with our position in Christ,
neither giving us a higher nor lower standing in him [Lns]. None of these distinctions, which
in reality do exist, gives us a higher standing before God. All people are sinners, and all have
access to salvation through faith in Jesus [NTC]. There is no inner distinction. These outward
distinctions are not erased. Jews do not lose their nationality, etc. But these distinctions do not
keep anyone from putting on the new self. All have the same spiritual privileges and all
worship together, having the same standing in Christ [Ea]. These distinctions exist, but for the
new self they are not important and they do not affect our attitude toward each other [SSA].
They exist, but they are irrelevant. Everyone in the body of Christ is to be loved, honored, and
respected [TNTC]. They do not separate members of the Christian fellowship from each other
[My].
It indicates contrast [Ea, EGT, Herm, ICC, Lns, NIC, SSA, WBC]: there is neither Greek nor
Jew, circumcised nor uncircumcised. It joins two entities which are dissimilar [EG].
QUESTION—What is meant by Ἕλλην καὶ Ἰουδαῖος ‘Greek and Jew’?
It refers to distinctions based on nationality [Alf, Ea, EGT, ICC, Lg, Mrt, My], on race [EG,
EGT, Mrt, NIC, NTC, SSA], on birth [ICC, Lt] and religion [Lt, NTC]. It includes all
humankind [BAGD, EG, Lt, WBC]. The Jews, being God’s chosen people, were separated
from the Gentiles [Herm]. The Greeks were proud of their culture and social standing, and
they despised the Jews, while the Jews boasted of their religion [Lns]. When Jews and
Gentiles are reconciled to God through Jesus, they become reconciled to each other [NTC].
The new humanity which Christ created includes both Jews and Gentiles, in which both of
them together become the new Israel [Mrt]. The gospel is for all [Herm]. Both need salvation,
and both can be recipients of God’s grace [NIC].
QUESTION—What is meant by περιτομὴ καὶ ἀκροβυστία ‘circumcised and uncircumcised’?
It refers to religious distinctions [Ea, EGT, Lg, Mrt, My, NIC, NTC, SSA], to ceremonial
distinctions [Alf, EG, EGT, ICC], to racial distinctions [NTC]. Circumcision was the
distinctive mark of the Jewish religion [SSA], but a non-Jew could become a member of the
Jewish religion by becoming circumcised and obeying other Jewish laws [ICC, Lt, My]. The
Jews and the Judaizers considered being circumcised as giving them a right to God’s favor,
while being uncircumcised either excluded a person completely, or at least gave him/her a
lower standing. They despised those who were not circumcised [Lns]. But in God’s sight the
circumcision of the heart is what has value [NTC]. Jesus introduced the true circumcision, in
which Gentiles can also be included [Mrt].
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QUESTION—What is meant by βάρβαρος, Σκύθης ‘barbarian, Scythian’?
These were cultural distinctions [Ea, EG, EGT, ICC, Lg, NIC, NTC, SSA, WBC]. Both of
these were thought of as uncultured, but there is a contrast which is implied between those
who were cultured and those who were not [NTC]. The barbarians scorned the Scythians
[Lns]. These two terms are not contrasted with each other [Alf, Ea, ICC, Lns, Mrt, My, NIC,
WBC], but with ‘Greek’ [Alf, Ea, NIC, WBC]. The Greeks divided all people into two
classes, Greeks and barbarians [NIC, NTC, WBC]. Greeks, barbarians, and Scythians are
included in the ‘uncircumcised’ [Ea]
QUESTION—What is meant by δοῦλος, ἐλεύθερος ‘slave, free’?
These were social distinctions, based on one’s social position [Ea, EG, EGT, Herm, ICC, Lg,
Lt, Mrt, NIC, NTC, SSA, WBC]. These two terms stand in contrast to each other [Ea, EGT,
Herm, My, NIC, WBC]. Those who were free looked down on the slaves [Lns]. Christ erases
this distinction, making all people free who come to him [Mrt, NTC] and making service to
all those in the body a keynote for Christian living [Mrt]. In Christ the slaves become free,
and those who are free become slaves of Christ [Herm, Mrt]. All of the people in the above
categories would also fall into one of these two categories, being either slaves or free [SSA].
QUESTION—Does this list indicate that all of these were found in the Colossian church?
It indicates that all these were found in the Colossian church. Paul chose these examples
because of existing conditions in that church [Lt, Mou, WBC]. It does not indicate that all of
these were found in the Colossian church [Herm, Lns]. It merely shows that these distinctions
existed in the world [Lns]. It is probably intended to cover all such distinctions [SSA].
but all and in all (is) Christ.
QUESTION—What relationship is indicated by ἀλλά ‘but’?
It indicates contrast [Herm, Lg, SSA, TNTC, WBC], contrasting what is important with what
is not important [SSA], contrasting the condition in the church with the condition in natural
life [Lg], contrasting reality in Christ with what separates people from each other in this world
[Herm], contrasting the centrality of Christ with what separates people from each other in this
world [WBC]. It means ‘on the contrary, rather’ [EG]. Since Christ is all and all things are
united in him, he is the principle of unity, and therefore all distinctions which keep
humankind from being united are done away with through him [EGT].
QUESTION—What does it mean that Christ is all?
It means that Christ is all that matters [EG, NTC, TH, WBC; CEV, NLT]. He is supremely
important [SSA]. There is no one besides him who is important [TH]. It means that Christ
brings people together who are of different nationality, religion, culture, and social position.
He is their ground of unity [Lg]. He is the basis of human nature of all categories [TNTC]. All
distinctions count for nothing. They have all been absorbed into Christ, that is, into the
members of his body, who are united with him [Alf]. He is all that is needed for salvation
[Ea], the sum total of all desires and strivings [My].
QUESTION—What does it mean that Christ is in all?
1. ‘All’ is masculine [Alf, Ea, EG, Lg, My, NIC, NTC, TH, TNTC, WBC; NAB] and means
that Christ is in all believers [Alf, Lg, My, NIC, NTC, TH, TNTC, WBC; CEV, NLT] through
his Spirit [NTC]. He is in all of the Colossians [EG, TH; NAB], in all who belong to the new
humanity and are in the process of being renewed [EG], in all of them without distinction
[Alf, EG, NTC, TH]. He ‘is all’ to all who have ‘the new self’ [Ea]. Since he is in all members
of the Christian community, all of the members must be respected and welcomed [TNTC].
2. ‘All’ is neuter [EGT, Lns, Lt, SSA; NJB]. It means ‘in every way’ and is used adverbially
[Lns, SSA]: Christ is all important in every way. It means that Christ is in all the different
relations of life [EGT].
QUESTION—What is the significance of the final position of ‘Christ’ in this clause?
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It is emphatic [Alf, EGT, Lns, My, SSA, WBC] and refers to all that has been said about
Christ in this epistle [Lns]. To bring out this emphasis, the clause can be introduced by ‘what
is important is Christ’ [SSA].
QUESTION—What is the meaning of this clause?
It means that Christ is central [EG], that his lordship, his rule includes everything [Herm]. In
religion nothing other than Christ is needed. Thus, the distinctions of the previous clause are
all abolished [Lns]. Christ has abolished all these distinctions. Now it is he who is in their
place, as he permeates the whole scope of human life [Lt]. What is important is Christ, who is
supremely important in every way [SSA].
DISCOURSE UNIT: 3:12–17 [EG, ICC, Lns, Lt, Mrt, NIC, NTC, TNTC, WBC; NAB]. The
topic is the command to put on the virtues of Christ [NIC, WBC], the obligation to put on the
new virtues [NTC], the putting on of virtues [EG; NAB], the virtues which are to be put on
because of having been made alive with Christ [Lt], virtues which are to be cultivated [ICC],
the life which is full of Christian virtues and which is rich in the Word [Lns], how Christians
should live [Mrt], the command to do everything in the name of Jesus [TNTC].
DISCOURSE UNIT: 3:12–14 [SSA]. The topic is the command to do what is good, and
especially to love one another.
3:12 Put-ona therefore,b asc chosen of-God holyd and beloved,
LEXICON—a. aorist mid. impera. of ἐνδύω (LN 49.1) (BAGD 2.b. p. 264): ‘to put on’ [BAGD,
Herm, LN, Lns, NIC, NTC; KJV, NASB, REB], ‘to clothe oneself with’ [BAGD, WBC;
NAB, NIV, NLT, NRSV, TEV], ‘to show oneself to be’ [TNT], ‘to be’ [SSA; CEV]. The
middle voice is translated by the passive: ‘to be clothed in’ [NJB]. It refers to the taking on of
virtues [BAGD]. The aorist tense signifies that the acquiring of these virtues is a permanent
thing [Lns]. It refers to a decisive act which is followed by a permanent attitude [WBC]. See
this word at 3:10.
b. οὖν (LN 89.50): ‘therefore’ [LN, NIC, NTC, WBC; KJV, NIV], ‘then’ [Herm, LN; NJB,
REB], ‘so’ [LN; NASB, TNT], ‘so then’ [LN], ‘accordingly’ [LN, Lns], not explicit [SSA;
CEV, NAB, NLT, NRSV, TEV].
c. ὡς (LN 64.12; 89.37) (BAGD III.1.a. p. 898): ‘as’ [BAGD, Herm, LN (64.12), Lns, NIC,
NTC, WBC; KJV, NASB, NIV, NJB, NRSV], ‘because’ [LN (89.37); NAB], ‘since’ [SSA;
NLT, TNT], not explicit [CEV, TEV]. This conjunction is translated ‘garments that suit’
[REB]. It introduces a person’s characteristic quality [BAGD].
d. ἅγιος (LN 11.27; 53.46; 88.24): ‘holy’ [Herm, LN (88.24), NIC, NTC, WBC; KJV, NAB,
NASB, NIV, NRSV], ‘pure’ [LN (88.24)], ‘dedicated’ [LN (53.46)]. The plural adjective is
translated ‘holy people’ [NJB, NLT], ‘God’s people’ [LN (11.27)], ‘the people of God’
[TEV], ‘his own’ [TNT], ‘his own special people’ [CEV], ‘saints’ [Lns], ‘reserved for God’
[SSA]. The phrase ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι ‘chosen of God holy and
beloved’ is translated ‘God’s chosen and beloved people’ [REB], ‘you are the people of God;
he loved you and chose you for his own’ [TEV]. See this word at 1:2, 4, 22.
QUESTION—What is meant by ἐνδύσασθε ‘put on’?
It means to put on [EG, My, TH, WBC], to clothe oneself with [EG, Mou]. It is a figure of
speech having to do with the putting on of a garment [Alf, EG, EGT, Herm, ICC, Mou, My,
TH, TNTC, WBC; NAB, NIV, NJB, NLT, NRSV, REB, TEV] which is new [TNTC, WBC],
fresh [TH], or beautiful [TNTC]. It is a dead metaphor [Lns, SSA; TNT]. It can be translated
‘to show’ compassion, etc. [TH; TNT], ‘to be’ compassionate, etc. [SSA; CEV].
1. It indicates exhortation [Alf, Ea, EG, EGT, Lg, Lt, Mou, Mrt, My, NIC, NTC, TH, TNTC,
WBC].
1.1 The grounds is having put on the new self (3:10) [Alf, EG, EGT, Lg, Mou, Mrt, My, NIC,
NTC, WBC]: since you have put on the new self, put on a heart of compassion, etc. The logic
is that since they have put on the new man, they should put on the virtues which characterize
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him [Alf, NIC, NTC, WBC]. They should be in practice what they profess to be [NTC]. Since
they have put on the new self which is in the process of being renewed, they should help that
renewal along by putting on the virtues which characterize the new self [EG, Lg]. It would be
a contradiction not to put on these virtues. As renewed people they are required to put them
on [My].
1.2 The grounds is having put off the old self (3:9) and having put on the new self (3:10) [TH]:
since you have put off the old self and have put on the new self, put on a heart of compassion,
etc.
1.3 The grounds is the last clause in 3:11 [Lt]: since Christ is all and in all, put on a heart of
compassion, etc. The logic is that they should live as people to whom Christ has become all.
1.4 The grounds is having put on the new self (3:10) and the last clause in 3:11 [Ea]: since you
have put on the new self and since Christ is all and in all, put on a heart of compassion, etc.
1.5 The grounds is having died and having been raised with Christ (3:1, 3) [TNTC]: since you
died and were raised with Christ, put on a heart of compassion, etc. Their new life is to be
seen in the way they live [TNTC].
2. It indicates result [Herm, Lns].
2.1 It is a result of the commands in 3:1, 2, 5, 8, 9, 10 [Herm]: do all these things and, as a result
of all these, put on a heart of compassion, etc.
2.2 It is a result of the commands in 3:5, 8 [Lns]: put to death the members on the earth, put away
all these other sins, and as a result put on a heart of compassion, etc.
3. It marks the theme of a new paragraph. This verse is an additional specific of the commands
in 3:1, 2 [SSA].
1. It indicates grounds for the command [Ea, EG, EGT, Lg, Lns, Mou, Mrt, My, NIC, SSA,
TH; CEV, NAB, NLT, REB, TEV, TNT]: since you are chosen of God, holy and beloved, put
on a heart of compassion, etc. The logic is that they should put on those virtues which befit
their calling and position [EG, My; REB]. Their position as chosen by God demands that they
live this way, in conformity with their position [EGT]. Since they have this position, it is right
and necessary that they put these virtues on [Lg]. The Colossians, along with other believers,
are in reality what these three concepts convey, and because of that Paul asks them to put on
these virtues [Lns]. They should become in practice what they already were in position [Mrt].
Putting on these virtues would be a confirmation to them that they truly were chosen by God
and set apart to him, as well as making his love for them even stronger. Those who belong to
God should exercise these virtues, because God had exercised these virtues towards them, and
so they needed to imitate him and exercise them towards others [Ea]. Since God had put them
into this relationship with him, they should exhibit in themselves characteristics of his nature
[NIC].
2. It indicates amplification [Herm, WBC]: you who being chosen of God are holy and
beloved. It is because God has imparted these three things to Christians that they are able to
put on the following virtues and conduct their lives in this way [Herm].
QUESTION—What is meant by ἐκλεκτοί ‘chosen’?
The choosing was done in eternity [Ea, Lns, My, NTC], before the world was created [EGT,
Herm, Lns, Mrt]. This word speaks of God as taking the initiative in drawing people to
himself [Mrt, WBC]. God in his omniscience chose us [Lns]. It is not of our own merits [Lg].
Our lives are in God’s hands and not in the hands of mere fate [Mrt]. We are chosen to
receive eternal life [Alf], to receive salvation [My, NTC], to belong to God [TH; TEV], to
serve God [NTC].
QUESTION—How are the adjective and noun related in the genitive construction ἐκλεκτοὶ τοῦ
θεοῦ ‘chosen of God’?
1. God is the one who chose them [Ea, EGT, Herm, Lns, My, SSA, TH; NASB, NJB, NLT,
TEV, TNT]: people chosen by God.
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2. God is the possessor of those who are chosen [EG, NIC]: God’s chosen people.
QUESTION—What is meant by ἅγιοι ‘holy’?
It means people who are separated unto God [Ea, Lns, NIC, NTC, SSA, WBC] and to his
work [NTC], separated for his service [TNTC], consecrated to his service [EG, Lt], people
who are reserved for God [SSA], who belong to God [TH]. They have been cleansed from the
guilt of sin and are progressively being delivered more and more from its defilement [NTC].
This separating is done by God [NIC, SSA, WBC] and results in holy living [Ea].
QUESTION—Who is the implied actor of ἠγαπημένοι ‘beloved’?
God is the implied actor [Ea, EG, EGT, Herm, Lg, Lns, Lt, Mou, My, NIC, NTC, SSA, TH,
TNTC, WBC; CEV, NJB, NLT, TEV, TNT]: loved by God.
a-hearta of-compassionb kindnessc humilityd meeknesse patience,f
LEXICON—a. σπλάγχνον (LN 25.49; 26.11) (BAGD 1.b. p. 763): ‘heart’ [BAGD, LN (26.11), NIC,
NTC; NASB], ‘bowel’ [KJV], ‘tender feeling’ [Lns], ‘feeling, desire’ [LN (26.11)], ‘ability to
feel, capacity for’ [LN], ‘love, compassion’ [LN (25.49)], not explicit [SSA; CEV, NIV,
NRSV, REB, TEV, TNT]. This noun is also translated by an adjective: ‘heartfelt’ [WBC;
NAB, NJB], ‘merciful’ [Herm], ‘tenderhearted’ [NLT]. It refers to the seat of the emotions
[BAGD].
b. οἰκτιρμός (LN 88.80) (BAGD p. 561): ‘compassion’ [BAGD, Herm, Lns, NTC, WBC;
NASB, NIV, NJB, NRSV, REB, TEV], ‘tender compassion’ [LN], ‘mercy’ [BAGD, LN;
KJV, NAB, NLT], ‘pity’ [BAGD]. This noun is also translated by an adjective:
‘compassionate’ [NIC, SSA; TNT], ‘gentle’ [CEV].
c. χρηστότης (LN 88.10; 88.67) (BAGD 2.a. p. 886): ‘kindness’ [BAGD, Herm, LN, Lns, NIC,
NTC, WBC; all versions except CEV, NJB, TNT], ‘generosity’ [BAGD; NJB], ‘benevolence’
[LN (88.10)], ‘goodness’ [BAGD]. This noun is also translated by an adjective: ‘kind’ [SSA;
CEV, TNT].
d. ταπεινοφροσύνη (LN 88.53) (BAGD p. 804): ‘humility’ [BAGD, Herm, LN, NIC; all
versions except CEV, KJV, TNT], ‘humbleness of mind’ [KJV], ‘humble attitude, without
arrogance’ [LN], ‘lowliness’ [Lns, NTC, WBC], ‘modesty’ [BAGD]. This noun is also
translated by an adjective: ‘humble’ [SSA; CEV, TNT].
e. πραΰτης (LN 88.59) (BAGD p. 699): ‘meekness’ [BAGD, Herm, LN, Lns, NTC; KJV,
NAB, NRSV], ‘gentleness’ [BAGD, LN, NIC, WBC; NASB, NIV, NJB, NLT, REB, TEV],
‘considerateness, courtesy, humility’ [BAGD], ‘mildness’ [LN]. This noun is also translated
by an adjective: ‘meek’ [SSA; CEV, TNT]. It is the opposite of being harsh in dealing with
others [LN].
f. μακροθυμία (LN 25.167) (BAGD 2.a. p. 488): ‘patience’ [BAGD, Herm, LN, NIC; all
versions except CEV, KJV, TNT], ‘longsuffering’ [Lns, NTC, WBC; KJV], ‘forbearance’
[BAGD]. This noun is also translated by an adjective: ‘patient’ [SSA; CEV, TNT]. It is being
calm when things do not go as one wishes, not complaining and not being irritated [LN]. It is
patience toward others [BAGD].
QUESTION—What is meant by σπλάγχνα ‘heart’?
It means the heart [EG, EGT, ICC, Lt, Mrt, NIC, WBC], the seat of the emotions [BAGD,
EG, EGT, ICC, Mrt, WBC], the seat of feelings of sympathy [Alf, My], the seat of mercy
[Lg], one’s innermost being [TNTC], affection [EG], compassion [SSA], mercy [WBC],
feelings of kindness or mercy [Ea]. It refers to what is innermost [Lg]. Paul uses it to refer to
the whole person, the personality, especially as having the capacity to love [WBC]. The literal
meaning of the word is internal organs [EG, ICC, Lg, Lns, Mrt, My, WBC], especially the
heart, liver and lungs [ICC].
QUESTION—What is meant by οἰκτιρμοῦ ‘compassion’?
It means compassion [Ea, EG, Lt, NIC, SSA], mercy [EG, Lg], pity [Ea, EG, Mrt],
understanding sympathy [TNTC]. It refers to the feeling [Ea], or to the outward expression of
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the feeling in compassionate acts and yearning [Mrt], to acts of compassion [WBC]. It is a
response to the need of others, a concern for the needy and a readiness to meet their need
[SSA]. It goes out to those who are suffering and distressed [Lns]. Compassion manifests
itself in the following virtues [Lg]. A compassionate person will be kind [NTC].
QUESTION—How are the nouns related in the genitive construction σπλάγχνα οἰκτιρμοῦ ‘a
heart of compassion’?
1. ‘Compassion’ modifies ‘heart’ [BAGD, EG, Herm, Lg, Lns, Mrt, My, NIC, NTC, TNTC,
WBC; NAB, NJB, NLT]. It can be ‘a compassionate heart’ [EG, Lg, Lns, NIC, NTC, WBC]
or ‘heartfelt compassion’ [BAGD, EG, Herm, Mrt, TNTC, WBC; NAB, NJB, NLT]. The
entire construction indicates a feeling which is very deep [NTC], a compassion which is felt
deeply and reaches out with help to others [Mrt].
2. The two nouns express one thought [Ea, SSA, TH; CEV, NIV, NRSV, REB, TEV, TNT]:
compassion. These two nouns occur together to intensify the thought [Ea]. The meaning is a
feeling of sympathy for the needs and sufferings of others, one’s heart going out to others
[TH].
QUESTION—What is meant by χρηστότητα ‘kindness’?
It means kindness [EG, Lg, NIC, TH, WBC], goodness, generosity [EG, WBC], a generous
spirit [Mou], a kind feeling towards others [Lt, TNTC], kindliness [EG, My], a sweet
disposition [EGT], a disposition which is ready to listen and respond to others [TH]. It is
being kind to others [Ea, Herm, ICC, Mrt, SSA, TH, WBC], being helpful to them [Ea],
helping them with their needs [Lg, Mrt], doing good to them [TH]. It is an expression of love
[WBC]. It is the opposite of being severe [EGT, Lg, My], the opposite of bitterness towards
others, the opposite of envying or despising others [SSA]. It is similar to ‘compassion’ [SSA].
QUESTION—What is meant by ταπεινοφροσύνην ‘humility’?
It means humility [EG, Lg, My, NIC, SSA, TH, WBC] of mind [Lg, NIC], lowliness [Ea, EG,
WBC] of mind [Ea, EG], a humble disposition [Mou]. It is knowing that we are not great and
not pretending that we are [Alf, Ea, Lns], or someone who is great being willing to be treated
as if he/she were less than others [ICC]. It is a true, not inflated, estimate of one’s character
and abilities [SSA], humility in the estimate we have of ourselves [Lt], having a proper regard
for ourselves, neither being haughty nor depreciating ourselves [Mrt]. It is not having too high
an estimate of oneself in relation to other believers [NTC], realizing that in God’s sight we are
all of equal value, that we are not better than other Christians [TH], counting the other
believers to be better than oneself [NTC, WBC], giving them dignity and respect [WBC]. It is
recognizing that we are unworthy, and also recognizing the abilities of the other believers,
their superiority to us [Lg]. A humble person looks up to others [Herm] and is concerned with
their interests rather than with his/her own [Herm, WBC]. It is serving Christ with lowliness,
submission to other Christians, following the example of Christ in humbling oneself [WBC],
being willing to give up our own rights [TNTC]. It is humility in relation to others [Alf, Ea,
EGT, Mrt, My] and also in relation to God [Ea]. It is the opposite of haughtiness [Ea, My] and
conceit [Ea], the opposite of pride and arrogance [TH].
QUESTION—What is meant by πραΰτητα ‘meekness’?
It means gentleness [EG, Lt, My, NIC, TH, WBC], meekness [EG, Lg, SSA, WBC], humility
[WBC], courtesy [EG], being willing to be injured rather than to injure [NTC, SSA], being
willing to make concessions [Mou], not being resentful towards others [ICC]. It expresses
itself in being considerate of others and in being willing to give up one’s rights [Mrt, SSA,
WBC], in being able to see things from another person’s point of view [SSA]. Meek people
do not resent wrongs done to them [Ea]. They are gentle towards sin in others [Lg].
‘Meekness’ is the result of humility in our approach to others [TNTC]. It is the opposite of
being harsh with others [LN, Lt, Mrt, TH] or rude [Lt, Mrt, TNTC], the opposite of being
arrogant [Ea, TNTC] or insolent towards others [Ea], the opposite of fierceness [Lg]. It is
meekness in relation to others [EGT, ICC, Lns, Lt, Mrt].
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QUESTION—What is meant by μακροθυμίαν ‘patience’?
It means forbearance [EG, Herm, ICC, NIC, TH], patience [EG, Mou, NIC, TH], patient
endurance [EG], long-suffering [EG, Lg, My], tolerance [TH]. It means enduring patiently in
the face of wrong done to us by others and not retaliating, refraining from acting in anger [Lt,
Mrt, NTC, WBC]. It is not taking vengeance quickly [Alf, ICC], giving an offender time to
repent, forbearing in the face of any kind of provocation [Alf], bearing with those who oppose
us [My], the ability to suffer without complaining [NIC]. It is having a yielding spirit in our
relations with others [Lt]. It is exercising patience toward fellow believers who annoy us, rub
us the wrong way, etc. [SSA]. A patient person is able to wait quietly for a long time [Herm],
to put up with people for a long time and not be irritated with them [Lg, Lns, TH]. ‘Meekness’
manifests itself in ‘patience’ [Lg]. ‘Patience’ is the result of kindness in our reaction to others
[TNTC]. It is the opposite of being resentful or angry [Lt, Mrt, TNTC], the opposite of being
short of temper [Ea, Mrt], the opposite of taking revenge [Lt, Mrt].
3:13 bearing-witha one-another and forgiving each-other ifb anyone against/ aboutc
anyone may-have a-complaint;d
LEXICON—a. pres. mid. participle of ἀνέχομαι (LN 25.171) (BAGD 1.a. p. 65): ‘to bear with’
[BAGD, Herm, NIC, WBC; NAB, NASB, NIV, NJB, NRSV], ‘to forbear’ [KJV], ‘to endure’

pres. present
mid. middle
Books, 1982.
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[BAGD, Lns, NTC], ‘to be tolerant (with)’ [REB, TEV, TNT], ‘to be patient with’ [LN], ‘to
put up with’ [BAGD; CEV], ‘to make allowance for’ [NLT], ‘to tolerate’ [SSA]. The
participle is translated in the imperative mood [Herm, SSA, WBC; all versions except CEV,
KJV, NASB].
b. ἐάν (LN 67.32; 89.67): ‘if’ [Herm, LN (89.67), Lns, NTC, SSA, WBC; KJV, NJB, NRSV,
REB, TNT], ‘whenever’ [TEV], ‘when, when and if’ [LN (67.32)]. The clause χαριζόμενοι
ἐαυτοῖς ἐάν τις πρός τινα ἔξῃ μομφήν ‘forgiving each other if anyone against anyone may
have a complaint’ is translated ‘forgive whatever grievances you (may) have against one
another’ [NAB, NIV], ‘forgiving each other, whoever has a complaint against anyone’
[NASB], ‘forgive anyone who does you wrong’ [CEV], ‘forgive the person who offends you’
[NLT].
c. πρός with accusative object (LN 90.25; 90.33) (BAGD III.4.a. p. 710): ‘against’ [BAGD,
Herm, LN (90.33), Lns, NIC, NTC, SSA, WBC; all versions except CEV, NLT, REB],
‘about’ [LN (90.25)], ‘with’ [BAGD], not explicit [CEV, NLT, REB].
d. μομφή (LN 33.385) (BAGD p. 527): ‘complaint’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; NASB, NJB, NRSV, TEV, TNT], ‘cause for complaint’ [BAGD; REB], ‘grievance’
[SSA; NAB, NIV], ‘quarrel’ [KJV], ‘blame’ [BAGD]. It is a complaint with the implication
of blame [LN].
QUESTION—What relationship is indicated by the use of the participles ἀνεχόμενοι ‘bearing
with’ and χαριζόμενοι ‘forgiving’?
1. They are additional commands [EG, NIC, TH, WBC; CEV, NAB, NIV, NJB, NLT, NRSV,
REB, TEV, TNT]: put on a heart of compassion …, bear with one another and forgive each
other.
2. They indicate amplification [Ea, Herm, Lg, My, TNTC].

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2.1 As participles [Ea, Lg, My].
2.1.1 They amplify the entire list of virtues in 3:12 [Ea, Lg]: put on a heart of compassion …, that
is, bearing with one another and forgiving each other. They show how the virtues of 3:12 are
to be exhibited in practice [Lg].
2.1.2 They amplify ‘meekness’ and ‘patience’ in 3:12 [My]: put on … meekness, patience, that is,
bearing with one another and forgiving each other. ‘Meekness’ and ‘patience’ are to be
manifested in bearing with one another. This forbearance is not to remain passive, but is to
advance to forgiveness [My].
2.2 As imperatives [Herm, TNTC]: put on a heart of compassion …, that is, bear with one
another and forgive each other.
3. They continue the list of virtues in 3:12 [Lns, Mou, NTC, SSA]: … meekness, patience,
bearing with one another, and forgiving each other.
QUESTION—What is meant by ἀνεχόμενοι ‘bearing with’?
It means to bear with [EG, ICC, Lt, SSA, WBC], to endure [Lg, My, SSA, WBC], to tolerate
[EG, Mrt, NIC, SSA], to put up with [EG, SSA, WBC], to forbear, to be patient [Ea]. It is
forbearance [Lg, Mou, Mrt, NIC, NTC, WBC] which is active [Lg]. It means putting up with
the things in others that would naturally produce other reactions [SSA, TNTC] such as anger
or resentment [SSA], not being irritated by people who are ignorant or weak [TH], letting odd
or difficult people be themselves [TNTC], continuing to love others in spite of their faults
which we don’t like and which may offend us, bearing with their weaknesses [ICC], enduring
their sins and injuries, the things they do against us and things in general about their manner,

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etc., which we don’t like [Lg], waiting patiently when injured or provoked, until the offender
has a change of attitude [Ea]. It means holding out under burdens which are heaped upon us.
The burdens may be the faults and thoughtlessness of others, or they may be things others
expect us to do [Lns]. It is how ‘patience’ in 3:12 is expressed in action [ICC, Lg, Mrt]. It is
very similar in meaning to ‘patience’ [TH]. It is a result of ‘patience’ [WBC]. It is the
manifestation of ‘humility, meekness’, and ‘patience’ [Ea].
QUESTION—What is meant by χαριζόμενοι ‘forgiving’?
It means forgiving graciously [Lns, NTC, WBC], freely [Lt] and completely [NTC]. It is
forgiveness which is tender, considerate, and forbearing [Lg], forgiveness which is immediate
and genuine [Lns]. It is accepting the offender again [TH]. It includes not giving way to
resentment and not retaliating. It manifests a heart of compassion and kindness [Ea]. See this
word at 2:13.
QUESTION—What is the significance of the present tense of ἀνεχόμενοι ‘bearing with’ and
χαριζόμενοι ‘forgiving’?
It signifies actions which are continual [WBC], actions which are permanent [Lg].
QUESTION—Does this refer to a specific situation in the Colossian church?
It does not refer to any specific situation in the Colossian church [Herm, Mrt]. It may refer to
a specific situation in the Colossian church, but it is probably a general statement [WBC].
QUESTION—What is the difference in meaning between ἀλλήλων ‘one another’ and ἐαυτοῖς
‘each other’?
1. There is no difference in meaning [Ea, EG, NIC, SSA, WBC; KJV, NAB, REB, TEV, TNT].
Different words are used for the purpose of varying the style [EG, SSA, WBC].
2. There is a difference in meaning [Alf, EGT, ICC, Lg, Lt, My]. ‘One another’ is reciprocal
[Lg, Lt]. ‘Forgive each other’ literally means ‘forgive yourselves’, doing for ourselves as a
body what God did for us [Alf]. There is very little practical difference in meaning [EGT].
‘Each other’ refers more to the Colossians as members of a body [Alf, EGT, ICC, Lg, Lt], to
dealing with others as with oneself [Lg], and it corresponds to the last clause of this verse
more than ‘one another’ would [Alf, EGT, ICC, Lg, Lt, My]. If Christ forgave them, certainly
they should forgive themselves [Lt].
QUESTION—What relationship is indicated by ἐάν ‘if’?
It means that this is a probability [EG, Lns], or at least a possibility [EG]. It may be expected
to happen [Lns]. It will happen from time to time in the church [WBC]. It is something which
occurs everywhere, but here Paul describes it hypothetically [Lg].
QUESTION—What is meant by μομφήν ‘complaint’?
It means blame [Herm, My, WBC], cause for blame [EG, Lg], complaint [TH], cause for
complaint [Ea, EG, Herm, WBC], grudge, grievance [EG, Mrt, SSA], ground for taking
offense [Ea], reproach [My]. It refers to finding fault with something [My]. It refers to
complaints which are justified [Ea, Lns, WBC], and also includes complaints which have no
grounds, complaints about things which are just imagined [Lns]. It can be things done against
us, or things in general which we don’t like about a person [Lg]. It can be things which
happened before we came Christians which we still hold against a fellow believer, or it can be
problems which arise among us within the body of believers [TNTC]. In this verse it is
thought of as a debt which needs to be forgiven [Lt].
as/becausea also the Lord forgave you, so also you.

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TEXT—Instead of κύριος ‘Lord’, some manuscripts have Χριστός ‘Christ’, others have θεός
‘God’, and still others have θεὸς ἐν Χριστῷ ‘God in Christ’. GNT selects the reading κύριος
‘Lord’ with a C rating, indicating difficulty in deciding which variant to place in the text.
Only KJV reads ‘Christ’. No translation reads ‘God’ or ‘God in Christ’.
LEXICON—a. καθώς (LN 64.14; 78.53; 89.34) (BAGD 1. p. 391): ‘as’ [Herm, Lns, NIC, WBC;
KJV, NAB, NIV, REB], ‘just as’ [BAGD, LN (64.14; 78.53), NTC, SSA; CEV, NASB,
NRSV, TEV], ‘inasmuch as, because’ [LN (89.34)], ‘to the degree that’ [LN (78.53)]. This
clause is translated ‘the Lord has forgiven you; now you must do the same’ [NJB], ‘the Lord
has forgiven you, you must forgive others’ [TNT], ‘remember, the Lord forgave you, so you
must forgive others’ [NLT].
1. It indicates comparison [BAGD, Lg, NIC, SSA, WBC; CEV, NAB, NASB, NIV, NRSV,
REB, TEV]: just as the Lord forgave you, you forgive like that. We should forgive in the
manner in which the Lord forgave us. This does not refer to his death [Lg]. The point of
comparison is that the Lord forgave us freely, unconditionally, without limit, and we should
forgive each other in that way [SSA].
2. It indicates the grounds for the exhortation [EGT, TNTC; NLT]: since the Lord forgave you,
you must forgive others. It is not right for us who know the joy of being forgiven to withhold
that joy from others, and if Christ has forgiven someone, it would be very presumptuous for
us not to forgive that person [TNTC].
3. It indicates comparison and also the grounds for the exhortation [Alf, Ea, EG, Herm, Lns,
Mrt, My]: since the Lord forgave you, you also must do like he did, you must forgive. The
forgiveness we have received from Christ gives us the freedom and the will not to hold a
grudge, even though there may be reason for complaint against another [Herm]. The Lord’s
forgiveness is both a model for us and an impelling motive [Lns]. Our forgiving others should
spring both from realizing that we should follow his example and from gratitude to him for
having forgiven us [Alf]. Our complaints against others are minute in comparison to his
having forgiven us everything [Lns]. He has forgiven us completely and freely, immediately
and forever, and we are to forgive that way. Forgiving in this way may involve pain and
sacrifice, as it did for him [Ea]. It refers to Christ in his exaltation, how he deals with
believers now, and not to his example when he lived on earth [Herm].
QUESTION—To whom does κύριος ‘Lord’ refer?
1. It refers to Christ [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Mou, Mrt, My, SSA, TH, WBC;
KJV].
2. It refers to God [NIC, NTC].
QUESTION—What is the significance of καί ‘also’ occurring in both parts of this clause?
It emphasizes the comparison [Ea, EG, Lt].
QUESTION—What is the implied action in οὕτως καὶ ὑμεῖς ‘so also you’?
The implied action is forgiving [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, My, NIC, NTC, SSA,
TNTC, WBC; NAB, NIV, NLT, NRSV, REB, TEV, TNT].
1. As an imperative [EG, Herm, ICC, Lt, NIC, SSA, TNTC, WBC; NAB, NIV, NLT, NRSV,
REB, TEV, TNT]: forgive as the Lord forgave you.
2. As a participle [Alf, Ea, Lg, My]: forgiving as the Lord forgave you.
3:14 and/buta over/in-addition-to/aboveb all these things (put-on/have) love, whichc is a-
bondd of-perfection.e
LEXICON—a. δέ (LN 89.87, 89.124): ‘and’ [NIC, NTC; KJV, NASB, NIV, NLT, TEV], ‘moreover’
[Lns], not explicit [SSA, WBC; CEV, NAB, NJB, NRSV, REB, TNT].

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b. ἐπί with dative object (LN 89.101) (BAGD II.1.b.β. p. 287): ‘over’ [NAB, NIV, NJB], ‘in
addition to’ [BAGD, Herm, LN, WBC], ‘above’ [Lns, NIC, NTC; KJV, NRSV, TNT], ‘to’
[BAGD, LN; TEV], ‘beyond’ [NASB]. The phrase ἐπὶ πᾶσιν δὲ τούτοις τήν ‘and/but over/in-
addition-to/above all these things’ is translated ‘finally’ [REB], ‘is more important than all of
these’ [SSA], ‘is more important than anything else’ [CEV], ‘the most important piece of
clothing you must wear is’ [NLT]. This word can imply that it is something more significant
which is added [LN].
c. ὅς (LN 89.106; 92.27) (BAGD I.7.a. p. 584): ‘which’ [BAGD, Herm, LN (92.27), Lns, NTC,
WBC; KJV, NAB, NASB, NIV, NRSV, TEV], not explicit [NIC; CEV, NJB]. The neuter
form of this word along with the stative verb which follows ὅ ἐστιν ‘which is’ can introduce
an explanation and mean ‘which is, which means’ [BAGD, LN (89.106)]. This word is
translated ‘for it is love which’ [TNT], ‘love is what’ [NLT], ‘since by doing this’ [SSA]. This
verse is translated ‘finally, to bind everything together and complete the whole, there must be
love’ [REB].
d. σύνδεσμος (LN 63.7) (BAGD 1.b. p. 785): ‘bond’ [BAGD, Herm, Lns, NIC, NTC, WBC;
KJV, NJB], ‘bond of unity’ [NASB]. This noun is also translated by a verb: ‘to bind together’
[LN; NAB, NIV, NLT, NRSV, REB, TEV, TNT], ‘to tie together’ [CEV], ‘to be united
together’ [SSA]. See this word at 2:19.
e. τελειότης (LN 88.37) (BAGD p. 809): ‘perfection’ [BAGD, Herm, LN, NTC, WBC],
‘perfectness’ [KJV], ‘completeness’ [BAGD, Lns]. This noun is also translated by an
adjective: ‘perfect’ [LN; NASB, NJB]; by an adverb: ‘perfectly’ [LN (63.7), SSA],
‘completely’ [CEV]; by a prepositional phrase: ‘in perfect unity’ [LN (63.7); NIV, TEV,
TNT], ‘in perfect harmony’ [NLT, NRSV]; by a verb phrase: ‘to make them perfect’ [NAB],
‘to complete the whole’ [REB].
QUESTION—What relationship is indicated by δέ ‘and’?
1. It indicates sequence [Lns, NIC, NTC, SSA, WBC]: and. It introduces a climax [SSA].
2 It indicates contrast [Alf, My]: but. The contrast is between the virtues which have been
mentioned individually and love, which is necessary to all of them as a whole [Alf].
QUESTION—What is meant by ἐπί ‘over/in-addition-to/above’?
1. It continues the metaphor of clothing and they are to put love on over the other clothing [Alf,
EGT, ICC, Lg, Lt, TNTC; NAB, NIV, NJB]: in addition to these virtues, put love on over
them. Love is pictured as an outer garment [Lt, TNTC], although a brooch or clasp might be
meant since it would also hold the other garments together [TNTC].
2. It means in addition to [Ea, EG, Herm, Mou, My, WBC; NASB, TEV]: in addition to these
virtues, add love. It implies that what is now mentioned is best [Ea, WBC].
2.1 The metaphor of clothing continues and they are to put on love in addition to the other
articles of clothing [Ea, Mou, My, WBC]: in addition to these garments, add the garment of
love. The picture of adding a last garment implies that it is added on top the rest (as in
interpretation 1.) [Mou].
2.2 Some seem to concentrate on adding to the virtues instead of pressing the figure of adding to
articles of clothing [Ea, EG; TEV]: to these virtues, add love.
3. It refers to importance and means that above all they are to love others [Lns, Mrt, NIC, NTC,
SSA; CEV, NLT, NRSV]: the most important thing is love.
QUESTION—To what does πᾶσιν … τούτοις τήν ‘all these things’ refer?
It refers to the above mentioned virtues [Alf, EG, EGT, Lg, Mou, My, SSA; NAB, NIV, NJB,
NLT, TEV] in 3:12, 13 [Mou, SSA, TNTC].
QUESTION—What is meant by ἀγάπην ‘love’?
It means love in action [EG], love which is befitting to Christians [Alf]. It is genuine love,
love which realizes the condition of a person and resolves to act on behalf of that person
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[Lns]. It is self-giving which is intelligent and purposeful [NTC]. It is a general term and does
not refer exclusively to love in action [My].
QUESTION—Who are the implied objects of ἀγάπην ‘love’?
The implied objects are believers [Lg, My, NIC], members of the Christian community [Mrt,
NTC, WBC], one another [SSA, TH]. However, love will also be extended to those who are
not Christians [NTC].
QUESTION—What is the implied action in ἐπὶ πᾶσιν δὲ τούτοις τὴν τῆς ἀγάπην ‘and/but
over/in-addition-to/above all these things love’?
The implied action is to put on love [Alf, Ea, EG, ICC, Lg, Lt, Mou, Mrt, My, NIC, NTC,
SSA, TNTC, WBC; KJV, NAB, NASB, NIV, NJB], to clothe oneself with love [NRSV], to
wear love [NLT], to add love [My; TEV], to have love [Lns], that there must be love [REB,
TNT]. This can be translated merely by the verb: ‘to love’ [SSA, TH].
QUESTION—What is the function of the ὅς ‘which’ clause?
1. It is amplification [Ea, EGT, Herm, ICC, Lg, Lns, My, NTC, WBC].
1.1 It amplifies love [Ea, EGT, Herm, ICC, Lg, Lns, My, NTC, WBC]: love, which is a bond of
perfection. This is not a definition of the inherent quality of love [Ea, ICC, Lns], but it is an
explanation of what love means in this context, of Christian love [Lns]. It says what the
function of love is [Ea].
1.2 It amplifies the putting on of love [Lg]: put on love, the putting on of which is a bond of
perfection.
2. It is grounds [Alf, Lt, SSA; TNT]: put on love, since it is a bond of perfection.
QUESTION—What is meant by σύνδεσμος ‘bond’?
It means that which holds something together [BAGD, Ea, Lt, Mou, Mrt, My, NIC, TNTC,
WBC], that which binds together and produces unity [EG, ICC, Mrt, My, NIC, TH, TNTC,
WBC], that which unites [Ea, Lt, NTC, SSA], fastening separate items together to make them
united [Herm]. It is that which gives coherence [Mou]. It is like an upper garment or a girdle
which completes all the rest and keeps them together [Alf, EG], like an encircling band which
holds all the clothes together [Lg], like an outer garment or a brooch or clasp which holds the
other clothes together [TNTC].
QUESTION—What is the implied object of the bond?
1. The implied object is the virtues [Alf, Ea, EG, ICC, Lt, Mou, My, TNTC; NAB, NIV]:
which binds all the virtues together.
2. The implied object is believers [EGT, Lns, NTC], believers in a corporate sense, as members
of the congregation [Herm, SSA, WBC]: which binds all believers together.
3. The implied object is the virtues and believers [Mrt, NIC]: which binds all the virtues
together and unites the believers.
QUESTION—How are the nouns related in the genitive construction σύνδεσμος τῆς
τελειότητος ‘bond of perfection’?
1. ‘Perfection’ describes ‘bond’ [LN, SSA, TH; NASB, NIV, NJB, NRSV, TEV, TNT]: perfect
bond. This can be expressed as ‘everything is bound together, and this is just as it should be’
[TH].
2. The ‘bond’ produces ‘perfection’ [Ea, EG, Herm, ICC, WBC]. If the virtues existed singly,
there would not be perfection. Without love, they would be monopolized by selfishness [Ea].
The bond makes all perfect [ICC].
3. The ‘bond’ and ‘perfection’ are in a conjoining relationship [Mou, NTC; NAB, REB]. Love
unites believers and leads them towards the attaining of perfection [NTC]. Love holds the
virtues together and completes them [Mou].
4. The ‘bond’ holds the ‘perfection’ together [Alf, Lt, My]. Otherwise, the things which make
up the ‘perfection’ would be just scattered entities [Alf, My] and would not be ‘perfection’,
which consists of harmonious entirety [My].
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5. The ‘bond’ belongs to ‘perfection’ [Lns]. Love is a cementing bond which belongs to the
completeness towards which Christians strive [Lns].
6. The ‘bond’ consists of ‘perfection’ [EGT]. When Christians are bound together by love,
perfection is attained [EGT].
QUESTION—What is the implied object of τελειότητος ‘perfection’?
1. The implied object is believers [EGT, NTC], the congregation [Herm, WBC]: perfects the
believers.
2. The implied object is the virtues [EG, Mou; NAB]: which perfects all the virtues. Where
there is no love, the other virtues hardly exist [EG].
QUESTION—In what sense is love a bond of perfection?
Love is called a bond of perfection because it surpasses all the other things which the new self
needs to put on and do [Herm]. When we love, we practice all these virtues. Love is the
fulfilling of the law [Lt, Mou]. Without love, the other virtues become unbalanced and
distorted [TNTC]. Only as believers love each other can they be perfectly united [SSA].
DISCOURSE UNIT: 3:15–16 [SSA]: The topic is the commands to continue to be at peace
with one another, to be constantly thanking God, and to continue getting to thoroughly know
the message about Christ.
3:15 And (let) the peace of-Christ rulea in your hearts,b
TEXT—Instead of Χριστοῦ ‘Christ’, some manuscripts have θεοῦ ‘God’. GNT does not mention
this alternative. Only KJV reads ‘God’.
LEXICON—a. pres. act. impera. of βραβεύω (LN 37.20) (BAGD p. 146): ‘to rule’ [BAGD, Herm,
NTC, WBC; KJV, NASB, NIV, NLT, NRSV, TNT], ‘to reign’ [NAB, NJB], ‘to control’
[BAGD, LN; CEV], ‘to guide’ [TEV], ‘to be arbiter’ [Lns, NIC; REB], ‘to be judge, to
decide’ [BAGD], ‘to continue to be at peace with one another’ [SSA]. This clause can be
translated ‘the peace that Christ provides should show you what you should think’ [LN].
b. καρδία (LN 26.3): ‘heart’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV,
NJB, NLT, NRSV], ‘decision’ [REB, TEV], ‘inner self, mind’ [LN], ‘thoughts’ [CEV], not
explicit [SSA]. The noun phrase ταῖς καρδίαις ὑμῶν ‘your hearts’ is translated ‘you’ [TNT].
In this word there is special emphasis on thoughts [LN]. It means our innermost part [Herm,
Lg], the center of our personality [WBC], our mind, our thinking [EG, TH], the seat of our
emotions, of our thoughts, of our will [Herm, WBC] and of our affections [WBC], and so we
can say that it refers to our entire being [Herm].
It indicates conjoining, introducing an additional command [Alf, My, NIC, TH, WBC]. It
continues the exhortation, but it is also the state which results from abandoning the vices in
3:5–9 and practicing the virtues in 3:12–14 [Ea]. Peace is the result of love [TNTC]. The
previously mentioned virtues, along with love, must have their base in the peace of Christ
[My].
QUESTION—What is meant by εἰρήνη ‘peace’?
1. It is inward peace [Ea, Lg, Lns, My, NTC, WBC]. It is the peace which Paul mentioned in
his greeting in 1:2, peace which comes from God. It is the state of having God as our friend
and Father and all being well with us, into which state we come because of Christ’s atoning
death [Lns]. It is rest and contentment, knowing that we have a living Savior, that our sins
have been forgiven, that our lives are in God’s hands, and that nothing can separate us from
Christ [NTC]. It is satisfaction and rest, which come as a result of having appropriated the
atonement and justification through faith [My]. It is the calmness of the soul which comes

act. active
impera. imperative
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from knowing that we are reconciled to God through Christ [Lg]. It is happiness, calmness,
which is undisturbed by adversity or the fear of death, freedom from the gloom brought by sin
and guilt [Ea]. It is nearly equivalent with salvation, being the realm in which the new man
lives now [WBC].
2. It is peace between believers [ICC, Mrt, NIC, SSA, TH, TNTC; CEV, NLT]. It concerns
peace in the local congregation [Mrt, SSA, TH, TNTC], in the body of Christ [NIC], or with
each other [ICC]. It is the spirit of fellowship, cooperation, and harmony that must prevail in
the Christian community [TH].
3. It is both inward peace and peace between believers [Alf, EG]. It is our relation of concord
with others and our state in which God sees us as perfect [Alf].
QUESTION—How are the nouns related in the genitive construction ἡ εἰρήνη τοῦ Χριστοῦ ‘the
peace of Christ’?
Christ gives the peace [Ea, EG, EGT, ICC, Lns, Mrt, NIC, SSA, TH, WBC; TEV]. He brings
it [Mou, WBC]. He left it for his disciples [Lt]. He left it for the church [ICC]. He gained it
for us [Ea, NTC], gave it to us through his Spirit and nurtures it. It is patterned after the peace
he has [NTC]. He causes us to be at peace [SSA, TH]. He embodies the peace [Mrt, WBC],
and he is its source [NIC, TH, WBC; NLT]. He brings this peace about [Alf, My] through the
Spirit [My], and he has left it here for us [Alf]. Christ’s Spirit produces and preserves it [Ea].
It belongs to Christ’s kingdom because of his sovereignty [ICC]. It is peace through Christ,
produced by God through Christ in the Holy Spirit [Lg].
QUESTION—What is meant by βραβευέτω ‘rule’?
It means to rule [Ea, EG, Herm, Lg, My, SSA, WBC], to govern [ICC, My], to reign [Ea,
My], to hold sway [EG, Herm, WBC], to control [EG, SSA, WBC], to preside [EG], to
regulate [Lg, My, NIC], to determine, superintend, arrange [My], to arbitrate [EG, Mrt, NIC,
TNTC], to decide [ICC, My, SSA, WBC], to give a verdict [EG, Mrt], to judge [SSA, WBC],
as an umpire, to be the one who does the deciding [Alf, Mou, TH, TNTC] of everything [Alf],
as an umpire, to decide who gets the prize [Lg, Lns, Lt, TH]. It means to be the ruling
principle [ICC], to be the administrator [Lg, My], to exercise supreme command [Ea, My], to
have undisputed supremacy [Ea].
It indicates location [Ea, EG, EGT, Lg, My, SSA].
1. It means ‘within’ [Ea, EG, EGT, Lg, My]: within your hearts.
2. It means ‘among’ [SSA]: among you.
QUESTION—How does the peace of Christ rule in our hearts?
1. When peace refers to inward peace of heart: When we need to make decisions, we should
make those decisions which do not disturb our peace [EG, EGT, NTC]. When there is a
conflict within us of motives or impulses, this peace must act as a supreme umpire, deciding
which of these motives or impulses is to be allowed to prevail [Lt]. We should do what agrees
with this peace, then listen to its assuring voice in our hearts, and that peace, as a
personification of Christ, will tell us that the prize is ours [Lns].
2. When peace refers to peace between believers: If we are subject to Christ, his peace should
regulate our relations with each other, the result of which will be peaceful relations among us
[NIC]. When there are disagreements or suspicions in the church, all those involved should
allow the fact of having unity in Christ settle the issue in their hearts [TNTC]. This peace will
cause us to make decisions as to what we should do [TH]. When Christ is truly the Head of
the church and he settles any dissension, a wholeness develops in the corporate life [Mrt]. It
can be translated ‘since Christ has caused you to be at peace with one another, continue to be
at peace with one another [SSA].
toa whichb also/indeedc you-were-calledd ine one body;f
LEXICON—a. εἰς with accusative object (LN 89.57): ‘to’ [Herm, NIC, WBC; KJV, NAB, NASB,
NIV, NRSV, REB, TEV], ‘for’ [Lns, NTC; NJB], ‘for the purpose of’ [LN]. The prepositional
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phrase εἰς ἥν ‘to which’ is translated ‘to share Christ’s peace’ [TNT], ‘to live in peace’
[NLT], ‘to live together in peace’ [CEV], ‘in order that you should be at peace with one
another’ [SSA].
b. ὅς (LN 92.27): ‘which’ [Herm, LN, Lns, NIC, NTC; KJV, NASB, NRSV], ‘this peace’
[WBC; TEV], ‘that peace’ [NAB], ‘Christ’s peace’ [TNT], ‘peace’ [SSA; CEV, NIV, NLT],
‘this’ [NJB]. The prepositional phrase εἰς ἥν ‘to which’ is translated ‘the peace to which’
[REB].
c. καί (LN 89.93; 91.12): ‘also’ [Herm, LN (89.93), Lns, WBC; KJV], ‘indeed’ [LN (91.12);
NASB, NRSV], ‘even’ [LN (89.93)], not explicit [NIC, NTC, SSA; all versions except KJV,
NASB, NRSV].
d. aorist pass. indic. of καλέω (LN 33.312) (BAGD 2. p 399): ‘to be called’ [BAGD, Herm,
LN, Lns, NIC, WBC; all versions except CEV], ‘to be chosen’ [SSA; CEV]. It means to be
called [Ea, EG, EGT, ICC, Lg], effectively called [Lns, SSA], summoned [Ea, Mou], urgently
invited [TH]. The aorist tense is translated by the present [KJV, NLT] and by the perfect
[NAB, TEV].
e. ἐν with dative object (LN 83.13; 89.26; 89.48; 89.119): ‘in’ [Herm, LN (83.13; 89.119), Lns,
NIC, NTC, SSA, WBC; KJV, NASB, NRSV], ‘within’ [LN (83.13)], ‘together in’ [NJB,
TEV], ‘as members of’ [NAB, NIV, NLT, REB, TNT], ‘because of, by reason of’ [LN
(89.26)], ‘with the result of’ [LN (89.48)], not explicit [CEV].
f. σῶμα ‘body’: See this word at 1:18.
It is grounds for the preceding command [Alf, Ea, EG, ICC, My, SSA; CEV, NAB, NIV,
NJB, NLT, TEV, TNT]: let the peace of Christ rule in your hearts, since you were called to
that peace.
QUESTION—What relationship is indicated by εἰς ‘to’?
1. It indicates purpose [Alf, Ea, EG, Lg, Lns, Lt, Mrt, My, NTC, SSA, TH; NJB]: you were
called in order to have this peace. It is, however, a mediate purpose and not the final one. The
final purpose is participating in the Messianic kingdom [My]. When God called the
Colossians to be his people, his intention was that there should be harmony and cooperation
within the church [TH].
2. It indicates into what the Colossians were called [Herm, WBC]: you were called into peace.
QUESTION—To what does ἥν ‘which’ refer?
1. It refers to the peace [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lt, Mou, Mrt, My, SSA, TH,
WBC; CEV, NAB, NIV, NLT, REB, TEV, TNT].
2. It refers to peace ruling in our hearts [Lns; NJB].
QUESTION—What is the function of καί ‘also’?
It means that besides being called to salvation, which is the general use of the verb ‘called’,
they were also called to peace [SSA]. It means that besides Paul exhorting them to do this,
they were also called to this [Alf]. It means that the rule of peace corresponds to the calling
[Lg].
QUESTION—Who is the implied actor of ἐκλήθητε ‘you were called’?
The implied actor is God [Ea, EG, EGT, Lg, Lt, My, SSA, TH; TEV], the gospel [Ea, Lns],
grace [Lns]. The implied means is the gospel [WBC].

pass. passive
indic. indicative
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1. It indicates circumstance [Alf, Ea, EG, Mrt, WBC]: to which also you were called as
members of one body. It was as a united body that the Colossians had been called [Ea]. It was
in the unity of the body that the peace of Christ was to be realized [Alf].
2. It indicates result [EGT, Herm, ICC, Lns, My]: you were called to this, and as a result you
are one body. The call brought the Colossians into the body [Herm, My], in which they now
are continuously [My]. They were called in such a way that they were one body [ICC]. Peace
in the members brings union to the body [EGT].
3. It indicates purpose [NTC, TH]: you were called in order to be one body.
4. It indicates location [Lg, SSA]: you were called in one body. It is where the calling is
consummated and where the individuals who are called are placed [Lg]. The Colossians were
called in order to be at peace with one another in the local congregation [SSA].
5. It indicates reason [Mou]: you were called to peace because you were members of one body.
QUESTION—What is meant by ἑνὶ σώματι ‘one body’?
It refers to the unity of the body [Alf, Ea, EGT, Lt, My, NTC, WBC]. It means the body of
Christ [Herm, Lg, Mrt, NIC, TNTC, WBC], the church [Herm, Lg, Mrt, NIC, TNTC], with
Christ as its head [Mrt, WBC]. It means the local congregation [SSA, WBC]. It means the
universal church [EG], the church as the realm over which Christ rules at the present time
[Herm], the body of true Christians, bound together by Christian virtues and love [Lns], the
body of which the called ones are members [My].
and be/become thankful.
QUESTION—What is meant by γίνεσθε ‘be/become’?
1. It means to be [EG, Herm, Lns, NTC, SSA, TH, WBC; all versions except NAB].
2. It means to become [EGT, ICC, My]. We still need to grow in our thankfulness [ICC, My].
QUESTION—What is the significance of the present tense of γίνεσθε ‘be/ become’?
It signifies continually being/becoming thankful [EG, Lns, My, SSA; NJB, NLT, REB].
QUESTION—What is meant by εὐχάριστοι ‘thankful’?
It includes both the feeling of gratefulness and expressing that gratitude [EG, NTC, TH,
WBC] both publicly and privately [WBC]. It means expressing thanks in the assembly of
believers, glorifying and praising God for having transferred us from the authority of darkness
into his son’s rule, and glorifying and praising Christ as the image of God and the Lord of all
[Herm]. It is praising the Lord for forgiveness of sins; for daily spiritual renewal; for the
indwelling word, for psalms, hymns and spiritual songs; and for other blessings received from
God [NTC]. It is praising God for what he has done for us through Jesus [WBC], for salvation
received in Jesus [My, WBC]. It is thankfulness for the peace [EGT, Lg, Lns] which assures
of the prize which is ours as true Christians, chosen of God, saints and beloved [Lns]. It is
gratitude to God for having called us to peace and bestowing it on us [Ea]. It is thankfulness
for the calling [ICC, Lg], for God’s grace [NIC], for the new society which God has created
and for the manifestation of that new humanity in the lives of God’s people [Mrt]. It can be
manifested either in words or in deeds [Lt]. It refers to grateful conduct [My].
QUESTION—To whom are we to be thankful?
We are to be thankful to God [Alf, Ea, EGT, Herm, Lt, Mrt, My, NIC, SSA, TH, WBC], to
Christ [Herm], to the Lord [NTC].
3:16 (Let) the worda of-Christ dwellb in/amongc you richly,d
TEXT—Instead of Χριστοῦ ‘Christ’, some manuscripts have θεοῦ ‘God’ and others have κυρίου
‘Lord’. GNT selects the reading ‘Christ’ with an A rating, indicating that the text is certain.
All versions read ‘Christ’.
LEXICON—a. λόγος (LN 33.260) (BAGD 1.b.β. p. 478): ‘word’ [BAGD, Herm, Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NJB, NLT, NRSV], ‘message’ [SSA; CEV, TEV, TNT],
‘gospel’ [LN; REB], ‘good news, what is preached’ [LN]. It is the message about Christ [LN,
SSA; CEV]. It is the divine revelation which is brought through Christ [BAGD]. It means
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message [EG, Mrt, NIC, TH, WBC], teaching [EG, ICC, NIC, SSA], objective revelation
[NTC].
b. pres. act. impera. of ἐνοικέω (LN 85.73) (BAGD p. 267): ‘to dwell’ [BAGD, Herm, LN,
Lns, NIC, NTC, WBC; KJV, NAB, NASB, NIV, NRSV, REB], ‘to live’ [BAGD, LN; NLT,
TEV], ‘to find a home’ [NJB], ‘to reside, to be’ [LN], ‘to occupy’ [TNT], ‘to fill’ [CEV]. The
phrase ἐνοικείτω ἐν ὑμῖν is translated ‘continue getting to know’ [SSA]. It means to make
one’s home [Lns, Mou], to be at home [TH], to have a permanent dwelling [Lg], to have an
enduring abode [Ea], to reside [Herm].
c. ἐν with dative object (LN 83.9; 83.13; 89.119) (BAGD I.5.a. p. 259): ‘in’ [BAGD, LN
(83.13; 89.119), Lns, NIC, WBC; KJV, NAB, NIV, NLT, NRSV, TEV], ‘within’ [LN
(83.13); NASB], ‘with’ [LN (83.9); NJB], ‘among’ [Herm, LN (83.9), NTC; REB], not
explicit [SSA; CEV, TNT]. It indicates the state of being filled with or gripped by something
[BAGD].
d. πλουσίως (LN 59.57; 78.15) (BAGD p. 673): ‘richly’ [BAGD, LN (59.57), Lns, NIC, NTC,
WBC; KJV, NASB, NIV, NRSV], ‘in all its richness’ [NJB, NLT, REB, TEV, TNT], ‘rich as
it is’ [NAB], ‘abundantly’ [BAGD, Herm, LN (78.15)], ‘in abundance’ [LN (59.57)],
‘thoroughly’ [SSA], ‘completely’ [CEV]. It means abundantly [Alf, Ea, Herm, My, WBC], in
rich abundance [Herm], in ample measure [My], fully [Alf, Ea, ICC], not in a stunted,
abbreviated way or choosing from it the parts we want [Lg].
QUESTION—How is this verse related to the preceding?
It is conjoined to the preceding verse as an additional command [SSA, TH, WBC]. The
conjoining is with the rule of peace [TH, WBC]: let the peace of Christ rule in your hearts,
and let the peace of Christ dwell in you richly. The conjoining is with being thankful [SSA]:
be thankful, and let the peace of Christ dwell in you richly. Peace comes from obeying the
gospel [NTC]. Inward peace is found in the word of Christ [Lg]. Being thankful to God will
manifest itself in the indwelling of the word of Christ in us [Alf]. It is because of the
indwelling word of Christ that we are able to live by the commands in the previous verses
[My]. This exhortation is placed independently at the head of the following exhortations
[My].
QUESTION—How are the nouns related in the genitive construction ὁ λόγος τοῦ Χριστοῦ ‘the
word of Christ’?
1. The word is from Christ [Alf, EGT, Lg, Lns, Lt, Mou, My, NIC]. He spoke it [Alf, EGT, Lg,
Mou, My], and he causes it to be proclaimed [EGT, Lg, My] through his messengers [EGT,
My]. He gave it to the apostles for them to give to the church [Lns]. Christians continue to
proclaim this word through their lives and witness [Mou]. He inspired it and gives it power
[Alf]. It comes from him [NIC]. It comes through him [BAGD]. He speaks it [Lt]. God is its
principal author [My]. It is the gospel [Alf, Mou, My], the Christian message, Christian
teaching [NIC]. It includes both the Old Testament and the New, which was not completely
written in Paul’s time but was well known because it was being communicated orally [Lns]. It
is Christ’s presence in our hearts, by which we are instructed and warned [Lt].
2. The word is about Christ [EG, LN, Mrt, SSA, TH, WBC; CEV]. It is the gospel [LN, TH,
WBC], the Christian message [TH]. Christ is its central theme [Mrt, WBC].
3. The word is from Christ and about him [Ea, NTC, TNTC]. It is the gospel [Ea, TNTC],
Christian truth [Ea]. It is the word which tells what God has done through Christ, and it is the
word which Christ now speaks by his Spirit [TNTC].
QUESTION—What is meant by ἐν ὑμῖν ‘in/among you’?
1. It means in you as individuals [Ea, EGT, Lns, Lt, SSA, TH; NASB], in your hearts [Ea, Lt,
TH; NLT, TEV, TNT], in your innermost being [BAGD].
2. It means among you [Lg, NIC, NTC; REB]. However, only as the word dwells within our
hearts will it dwell among us [NTC]. And Paul may have had both of these ideas in mind
[NIC].
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3. It means in you as individuals and among you [EG, WBC], in your hearts and in your midst
[EG].
4. It means in the community of believers [Herm, ICC, My, TNTC], the church being
compared to a house [My].
5. It means in you as individuals and in the community of believers. The indwelling is
individual and personal, but it also refers to a corporate indwelling [Alf].
QUESTION—In what way is the word of Christ to dwell in/among us?
It is to be an integral and permanent living force in us, and not merely an outward
performance [TH]. It dwells in us as we meditate on it, think about it, memorize it, absorb its
truths and principles, get to know it [SSA]. We are to know it, to understand it, to be under its
influence and to allow it to have its way in our lives [Ea]. We should recognize its authority
and let it rule in our lives [WBC]. It is to be our guide [Lns]. It is to be operative as a
powerful force and not merely as a passive resident [EG, Herm], producing its effects in the
conduct of the community of believers [Herm]. It should govern everything we think, say, and
do [NTC]. In the life of the church we are to give full rein to its instruction, life-giving power,
discipline, and edification [My]. It is to be proclaimed and imparted in our meetings, and then
we are to give heed to it and obey it in our daily lives [NIC].
QUESTION—What is the function of πλουσίως ‘richly’?
1. It modifies ‘dwell’ [Alf, BAGD, Ea, EG, EGT, Herm, ICC, LN, Lns, My, NIC, NTC, SSA,
TNTC, WBC; CEV, KJV, NASB, NIV, NRSV]: let the word of Christ dwell richly in you. It
means that the word of Christ should be allowed to fill every part of our being [Lns]. We are
to get to know it thoroughly [SSA], to understand it completely and to be completely under its
influence [Ea]. It should bear much fruit [NTC].
2. It modifies ‘the word of Christ’ [Lt; NAB, NJB, NLT, REB, TEV, TNT]: let the word of
Christ, in all its richness, dwell in you.
ina all wisdom
LEXICON—a. ἐν with dative object (LN 89.84; 89.76): ‘in’ [Herm, Lns, NIC, NTC, WBC; KJV,
NAB, NJB, NRSV], ‘with’ [LN (89.84); NASB, NIV, REB, TEV, TNT], ‘by means of, by’
[LN (89.76)]. The whole phrase is translated ‘very wisely’ [SSA], ‘and make you wise’
[NLT], ‘while you use all your wisdom’ [CEV].
QUESTION—What does this phrase modify?
1. It modifies the following clause [Alf, Ea, EG, EGT, Herm, ICC, Lg, Mrt, My, NIC, NTC,
SSA, TNTC, WBC; all versions except KJV, NLT] and indicates manner [EG, Lg, NIC, SSA,
WBC]: teaching and admonishing one another wisely. A tactless or unwise manner can
produce the opposite result from that which we desire [NIC]. It indicates means [Mrt, My]:
teaching and admonishing one another/yourselves by using all wisdom.
2. It modifies the preceding clause [Lns, Lt; KJV, NLT]: let the word of Christ dwell in you
richly in all wisdom. As it dwells in us, it gives us wisdom [Lt].
QUESTION—What is meant by πάσῃ σοφίᾳ ‘all wisdom’?
It is wisdom which results in right conduct [Herm]. It is the ability to use knowledge rightly
and wisely [Lns]. It is the gift of wisdom [Mrt]. It means thoughtfulness and tact [WBC]. It is
every kind of Christian wisdom [My]. It is wisdom made perfect [NAB], all the wisdom the
gospel gives us [REB].
teachinga and admonishingb one-another/yourselves,
LEXICON—a. pres. act. participle of διδάσκω (LN 33.224) (BAGD 2.f. p. 192): ‘to teach’ [BAGD,
Herm, LN, Lns, NIC, NTC, SSA, WBC; all versions except NAB], ‘to instruct’ [NAB]. The
instruction given can be in either a formal or informal setting. This verb may be translated ‘to
cause to learn, to cause to know’ [LN]. The participle is translated in the imperative mood
[Herm; NAB, NJB, NRSV, REB, TEV, TNT], in the indicative mood: ‘as you teach’ [WBC;
NIV], and by the infinitive [NLT]. It is the positive side of instruction [Lt]. It has an
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intellectual reference [Lg]. The content of the teaching is the word of Christ [Ea, EG, Herm,
Lns]. See this word at 1:28.
b. pres. act. participle of νουθετέω (LN 33.231; 33.418; 33.424) (BAGD p. 544): ‘to
admonish’ [BAGD, Herm, LN (33.418), Lns, NTC, WBC; KJV, NAB, NASB, NIV, NRSV],
‘to rebuke’ [LN (33.418)], ‘to warn’ [BAGD, LN (33.424), SSA], ‘to advise’ [NJB, TNT], ‘to
counsel’ [NLT], ‘to instruct’ [BAGD, LN (33.231), NIC; CEV, REB, TEV], ‘to teach’ [LN
(33.231)]. The admonition given is to someone regarding something wrong which he/she has
done [LN (33.418)]. The warning is advising someone of the dangerous consequences of
some action [LN (33.424)]. The instruction given is regarding correct behavior and belief [LN
(33.231)]. The participle is translated in the imperative mood [Herm; NAB, NJB, NRSV,
REB, TEV, TNT]; in the indicative mood [WBC; NIV]. See this word at 1:28.
QUESTION—What relationship is indicated by the use of the participles διδάσκοντες
‘teaching’ and νουθετοῦντες ‘admonishing’?
1. They are used in an imperative sense [Herm, Lt, NIC; NAB, NJB, NLT, NRSV, REB, TEV,
TNT]: teach and admonish one another.
2. It indicates means [EG, Lg, My, NTC, SSA]: let the word of Christ dwell in you richly by
teaching and admonishing one-another/yourselves.
3. It indicates result [Alf, Ea, EGT, TNTC, WBC]: let the word of Christ dwell in you richly,
and as a result you will teach and admonish one-another/yourselves.
It joins two words which are practically synonymous [Herm]. Admonition is a form of
teaching [NIC].
QUESTION—What is meant by νουθετοῦντες ‘admonishing’?
It means to admonish [Ea, EG, EGT, Herm, Lt, Mou, Mrt, My, NIC, SSA, TNTC, WBC], to
warn [EG, EGT, Herm, Lt, SSA, TH, WBC], to exhort [Ea, Mrt, WBC], to reprove [Alf,
Herm], to correct [Herm], to instruct, to put someone’s mind into proper order [Herm], to
encourage [Alf]. It has a moral reference [Lg]. It is the negative side of instruction [Lt]. It has
to do with repentance [Alf, ICC]. Its desired result is repentance [Lt]. It is a warning against
error [EGT], a warning against doing wrong, and it indicates a relationship between the one
admonishing and the one admonished [SSA]. Its content is the word of Christ [Ea, Herm,
Lns]. It is done by means of the word of Christ [EG].
QUESTION—What is meant by ἑαυτούς ‘one another/yourselves’?
1. It is reciprocal [Ea, EG, Herm, ICC, Lt, Mrt, NIC, NTC, SSA, TH, TNTC, WBC; all
versions]: teaching and admonishing one another. It refers to mutual teaching and
admonishing [Ea, EG, ICC, Mrt, NIC, NTC, TNTC, WBC], to members of the congregation
teaching and admonishing one another [WBC]. It emphasizes the corporate unity [Lt].
2. It is reflexive [Alf, EGT, Lns, My]: teaching and admonishing yourselves. As we sing
together, we are instructing and admonishing ourselves primarily [Lns]. The instructing and
admonishing is done by the members for themselves as a body [Alf], as members one of
another [EGT]. We are to mutually teach and admonish, among ourselves [My].
with-psalmsa hymnsb spiritualc songs
LEXICON—a. ψαλμός (LN 33.112) (BAGD 2. p. 891): ‘psalm’ [BAGD, Herm, LN, Lns, NIC,
NTC, SSA, WBC; all versions], ‘song of praise’ [BAGD, LN]. It probably refers to an Old
Testament psalm [LN]. It is a Christian song of praise [BAGD].
b. ὕμνος (LN 33.114) (BAGD p. 836): ‘hymn’ [BAGD, Herm, LN, Lns, NIC, NTC, SSA,
WBC; all versions], ‘song of praise’ [BAGD]. It is a song with religious content [LN].
c. πνευματικός (LN 12.21; 26.10) (BAGD 2.a.β. p. 679): ‘spiritual’ [BAGD, LN, Lns, NTC,
SSA; all versions except NAB, NJB, TEV], ‘inspired’ [NAB, NJB], ‘Spirit-inspired’ [NIC,
WBC], ‘from the Spirit’ [LN (12.21)], ‘prompted by the Spirit’ [Herm], ‘caused by or filled
with the Spirit, pertaining or corresponding to the Spirit’ [BAGD], ‘sacred’ [TEV], ‘of the
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spirit’ [LN (26.10)]. The song is prompted by the Spirit [TH, WBC], inspired by the Spirit
[Alf, My], caused by the Spirit [TH]. It is about the spiritual life, emanating from or reflecting
the spirit of the Christian [EG].
QUESTION—With what does this dative construction connect?
1. It connects with ‘singing’ [Ea, EG, Herm, NTC, TNTC; all versions except KJV, NASB].
1.1 It indicates what is sung [Ea, TNTC; CEV, NIV, NJB, NLT, NRSV, TEV]: singing psalms,
hymns, and spiritual songs.
1.2 It indicates instrument [EG, Herm, NTC; REB, TNT]: singing in your hearts to God, using
psalms, hymns, and spiritual songs.
2. It connects with ‘teaching and admonishing one-another/yourselves’ [Alf, EGT, Lg, Lns, Lt,
My, NIC, SSA, WBC; KJV, NASB] and indicates means [Alf, EGT, Lg, Lns, Lt, My, NIC,
SSA, WBC; NASB]: teaching and admonishing one-another/yourselves by means of psalms,
hymns, and spiritual songs. Because of the fullness of the heart, instruction and admonition
are given in song [Alf].
QUESTION—What is meant by ψαλμοῖς ‘psalms’?
They can be Old Testament psalms [Ea, EG, Herm, LN, Lt, NIC, NTC, SSA, TH, TNTC,
WBC], and they can also be songs of praise recently written [Herm, WBC], scripture songs
[EG, TH]. They were Christian songs patterned after the Old Testament psalms, both songs
already in use and spontaneous ones [My]. ‘Psalms’ are songs sung with instrumental
accompaniment [EG, Lt]. They are not to be restricted to hymns in the Old Testament or to
hymns sung with instrumental accompaniment [Alf]. They are not to be restricted to Old
Testament psalms [EGT, TNTC].
QUESTION—What is meant by ὕμνοις ‘hymns’?
They are songs of praise [EGT, ICC, Lt, My, NTC, SSA, WBC] to God [EGT, Lt, WBC] or
Christ [WBC], festive songs of praise [Herm, WBC], songs about Christ [EG, TH] as Lord
and Savior [TH], songs in the New Testament praising God or Christ [NTC], songs composed
by the believers [Lt, TH] on Christian themes [Lt], songs which were more fitted to the
Gentile mind, without Jewish allusions [Ea].
QUESTION—What is meant by ᾠδαῖς ‘songs’?
They are songs in which God is praised and glorified for his acts [Herm, WBC]. ‘Spiritual
songs’ are sacred songs on themes other than praise to God or Christ [NTC], songs which
freely express one’s personal experience and walk with God [Ea], songs which express one’s
desire for further spiritual growth [NIC]. They are spontaneous songs [EG, NIC, TH], songs
from the Spirit [EG, TH]. They include all forms of Christian songs [Lt], being the general
term [My]. They are a certain kind of song, and not merely a general term [Ea].
QUESTION—What does πνευματικαῖς ‘spiritual’ modify?
1. It modifies ‘songs’ [Alf, BAGD, Ea, EG, EGT, LN, Lns, Lt, My, NIC, NTC, TH; all
versions]: spiritual songs.
2. It modifies ‘psalms, hymns, songs’ [Herm, ICC, WBC].
QUESTION—What is the relationship between ψαλμοῖς ‘psalms’, ὕμνοις ‘hymns’, ᾠδαῖς
πνευματικαῖς ‘spiritual songs’?
It is difficult to make a sharp distinction between them [EG, EGT, Herm, NIC, NTC, SSA,
TH, TNTC, WBC], as they overlap in meaning [NTC, SSA]. It is possible for the same song
to be all three of these [Lt]. All three are songs of praise to God [EG, Herm, WBC]. The three
of them together include all kinds of singing prompted by the Spirit [Herm, WBC]. They
cover the semantic field of the songs that the Colossians were singing in their public meetings
[SSA]. They refer to different forms of Christian singing, which is varied and rich and is not
restricted to weekly public worship [TNTC]. The reference is to their use in public worship
[Lg, Mrt, NIC], to their use in fellowship [Alf, Lt, My], both in the assembly and in the family
[Alf, EGT, Lg, My].
with/because-of/bya gratitude/graceb
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LEXICON—a. ἐν with dative object (LN 89.26; 89.76; 89.84): ‘with’ [LN (89.84), Lns, NIC; all
versions except NAB, REB], ‘in’ [NTC; REB], ‘because of, on account of, by reason of’ [LN
(89.26)], ‘by means of, by’ [LN (89.76)]. The prepositional phrase ἐν χάριτι ‘with/because-of
gratitude/grace’ is translated ‘gratefully’ [SSA; NAB], ‘thankfully’ [WBC], ‘since you stand
in the grace’ [Herm].
b. χάρις (LN 33.350; 88.66) (BAGD 5. p. 878): ‘gratitude’ [BAGD; NIV, NJB, NRSV, REB,
TNT], ‘thanks’ [BAGD, LN (33.350)], ‘thankful spirit’ [BAGD, NTC], ‘thankfulness’
[NASB], ‘thanksgiving’ [NIC; TEV], ‘grace’ [Herm, LN (88.66), Lns; KJV], ‘graciousness,
kindness’ [LN (88.66)]. This noun is also translated as an adjective modifying ‘hearts’:
‘thankful’ [CEV, NLT].
QUESTION—What relationship is indicated by ἐν ‘with/because-of/by’?
1. It indicates the manner in which the singing is done [EG, Lg, Mou, Mrt, NTC, SSA, TH,
WBC; NAB]: gratefully singing. It can be translated ‘when you sing to God, be thankful’
[TH].
2. It indicates the reason for singing [EGT, Herm, Lns]: praising God in song because of
grace/gratitude. We praise God for his grace [Herm]. It is because of God’s grace to us that
we sing [Lns]. Gratitude is expressed in singing [EGT].
3. It indicates the instrument for singing [Ea, My]: singing by means of grace. It means singing
by the influence of grace [Ea]. The grace stirs and moves our minds [My].
4. It indicates amplification [Lt]: teach and admonish with psalms, hymns, and spiritual songs,
all of which are to be pervaded with grace.
QUESTION—What is meant by χάριτι ‘gratitude/grace’?
1. It means gratitude [BAGD, EG, EGT, ICC, Lg, Mou, Mrt, NIC, NTC, SSA, TH, WBC; all
versions except KJV]. Our response to God’s grace should be thankfulness [NIC, WBC].
2. It means grace [Alf, Ea, Herm, Lns, Lt, My; KJV], divine grace [My], the grace of Christ
which is ours because of the Holy Spirit who indwells us [Alf], the grace of God which saved
us and in which we live spiritually [Lns], God’s gift of grace which gives us life [Herm],
grace which is given by the Spirit [Ea].
singing ina your heartsb to-God;
TEXT—Instead of τῷ θεῷ ‘God’, some manuscripts have τῷ κυρίῳ ‘the Lord’. GNT selects the
reading ‘God’ with an A rating, indicating that the text is certain. Only KJV reads ‘the Lord’.
LEXICON—a. ἐν with dative object (LN 83.13; 89.84; 90.10): ‘in’ [Herm, LN (83.13), Lns, NIC;
KJV, NASB, NIV, NJB, NRSV, TEV, TNT], ‘with’ [LN (89.84; 90.10), WBC; CEV, NLT],
‘from’ [NAB, REB]. The prepositional phrase ἐν ταῖς καρδίαις ὑμῶν ‘in your hearts’ is
translated ‘with all your heart’ [NTC], ‘sincerely’ [SSA].
b. καρδία (LN 26.3): ‘heart’ [Herm, LN, Lns, NTC; all versions], ‘whole being’ [WBC], ‘inner
self, mind’ [LN].
QUESTION—What relationship is indicated by the use of the participle ᾀδοντες ‘singing’?
1. It is used in an imperative sense [Herm, Lt, NIC; NAB, NJB, NLT, NRSV, REB, TEV,
TNT]: sing. It is the response of the community of believers to the teaching of the word
[Herm].
2. It indicates circumstance [EG, EGT, ICC, Mou, SSA, TNTC, WBC].
2.1 It is circumstance of the teaching and admonishing one-another/yourselves [EGT, ICC, SSA,
TNTC, WBC]: teaching and admonishing one-another/yourselves as you sing thankfully in
your hearts to God. The inner song of praise is the natural complement to the singing with our
voices [EGT]. This inward disposition is to accompany the teaching and admonishing [ICC].
The inward emotion is to accompany the outward manifestation [Lt]. As it accompanies the
teaching and admonishing, it is a result of the indwelling of the word [WBC].
2.2 It is circumstance of the word dwelling in us [EG]: let the word of Christ dwell in you richly
as you sing.
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3. It indicates conjoining [Alf, Ea, Lg, My, NTC; NIV]: teaching and admonishing one-
another/yourselves and singing in your hearts to God. This makes it the means of the
indwelling of the word [Lg, My, NTC]. Singing which glorifies God also edifies us, because
the songs call our attention to the word of Christ. This singing can be done publicly or
privately [NTC]. Singing is the result of the indwelling of the word. Only when the word of
Christ dwells in us richly can we sing these songs in the right spirit [Ea].
1. It indicates location [EGT, Herm, ICC, Lg, Lns, Lt, Mou, My, NIC, TNTC, WBC; KJV,
NASB, NIV, NJB, NRSV, TEV, TNT].
1.1 It is the location of the ‘singing’ [EGT, Herm, ICC, Lg, Lns, Lt, Mou, My, NIC, WBC]:
singing in your hearts. It means not only praising with our lips [Herm, Lns, Lt, WBC], but
also in our heart [Lt]. Our entire being should be filled with songs of praise [Herm, WBC]. As
we sing in the congregation, the singing should resound in our hearts [Lns]. It is the praise of
the heart which is to be expressed with the voice [NIC]. It refers to something internal [Lg]. It
is the inner song of praise [EGT, My], thanksgiving of the heart [Lt], the inner spirit of praise
[Mou], the inward disposition [ICC]. It is praising God silently, within ourselves, and in that
way edifying ourselves [My].
1.2 It is the location of the ‘gratitude’ [TNTC; NJB, NRSV, TEV]: with gratitude in your hearts.
2. It indicates manner [Ea, EG, NTC, SSA]: singing with all your heart. The phrase ‘in your
hearts’ means sincerely [Ea, NTC, SSA], genuinely [SSA], fervently, enthusiastically [EG]. It
is different in meaning from enthusiastically [SSA].
3. It indicates instrument [Alf]: singing, using only your thoughts.
QUESTION—What relationship is indicated by the dative construction τῷ θεῷ ‘to God’?
1. It indicates to whom the singing is directed [Alf, EG, Herm, Lg, Lns, Lt, Mrt, My, NIC,
NTC, SSA, TH, WBC; CEV, NAB, NJB, NLT, NRSV, TEV]: singing to God. It should be
for God’s praise and glory [Lns, NTC] and acceptable to him [Lns]. It is in honor of him that
we sing [Ea]. The singing is to be addressed to God [Alf]. Silent singing in the heart is
directed to God, which is in contrast with the oral singing among ourselves for teaching and
admonition [My].
2. It indicates to whom the gratitude is directed [TNTC]: gratitude to God.
DISCOURSE UNIT: 3:17 [SSA]. The topic is the command to do everything in the way
Jesus’ people should.
3:17 and everything whatever you-do in/bya word or in/bya deed, all in (the) name of-
(the)-Lord Jesus,
LEXICON—a. ἐν with dative object (LN 89.5; 89.76): ‘in’ [Herm, LN (89.5), Lns, NIC, NTC,
WBC; KJV, NAB, NASB, NIV, NRSV], ‘with regard to’ [LN (89.5)], ‘by means of, by’ [LN
(89.76)]. The clause πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ ‘everything whatever you do in
word or in deed’ is translated ‘whatever you say or do’ [SSA; CEV, NJB, NLT, TNT],
‘everything you do or say’ [TEV]. This clause is translated ‘let every word and action,
everything you do, be in the name of the Lord Jesus’ [REB].
It is a summary statement [EG, Herm, NIC, NTC, TH, WBC] and a climax [NTC] for 3:12–
16 [EG, NTC, WBC], for this section [Herm]. It is a general exhortation [Alf, Ea, EG, Lt,
NIC, SSA, TH, WBC], including in it the previous exhortations [Alf]. It is a concluding
exhortation [Ea, Herm, SSA, TH, TNTC] for 2:6–3:16 [TNTC], for 3:12–17 [SSA], for this
section (3:5–17) [Herm]. The hymns about Christ lead on to this exhortation to do everything
in his name [Mrt].
It indicates conjoining [Lg, My, WBC], which makes it an additional result of the indwelling
of the word of Christ [My, WBC]: let the word of Christ dwell in you richly, and as a result
you will teach and admonish one another and, as an additional result, everything whatever
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you do in word or in deed you should do all in the name of the Lord Jesus. It is conjoined with
both the teaching and admonishing, and with the singing [My]: let the word of Christ dwell in
you richly, and as a result you will teach and admonish one another and you will sing in your
hearts to God and, as an additional result, everything whatever you do in word or in deed you
should do all in the name of the Lord Jesus. It conjoins the word of Christ indwelling us with
the name of Christ being the sphere in which we live [Lg].
1. It indicates amplification [EG, Herm, WBC]: everything whatever you do, that is, your
words and your deeds. This makes it clear that Paul is not only referring to public worship,
but to all of our activities [Herm, WBC].
2. It indicates specificity [SSA]: everything whatever you do, specifically, your words and your
deeds.
3. It indicates means [My]: everything whatever you do by word or by deed.
QUESTION—What is the significance of the occurrence of both πᾶν ὅ τι ἐάν ‘everything
whatever’ and πάντα ‘all’?
It stresses the meaning [Herm, WBC] of our entire lives [WBC], of absolutely everything we
do [Herm, Lns], not excluding anything [My], meaning both our worship and our everyday
lives [Ea, EG, Mrt, NIC]. However, everything we do can be an act of worship [Mrt]. The one
word being singular and the other plural means every separate part of the whole of our lives
[Ea], the individual things, and then the same things referred to in a collective sense [Lg].
QUESTION—What is the implied action in πάντα ἐν ὀνόματι κυρίου Ἰησοῦ ‘all in the name of
the Lord Jesus’?
The implied action is the imperative ‘do’ [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, My,
NIC, NTC, SSA, TH, WBC; KJV, NAB, NASB, NIV, NRSV], should be done [CEV, TEV],
let (it) be [NJB, NLT, REB, TNT]. Its omission in an explicit form strengthens the command
[Lns].
QUESTION—What is meant by πάντα ἐν ὀνόματι κυρίου Ἰησοῦ ‘(do) all in the name of the
Lord Jesus’?
The name of Jesus means Jesus himself [Lg, My, NTC] as he has revealed himself. ‘In his
name’ means having a vital relation with him, being in harmony with his will, and depending
on his power [NTC]. It means as his representative [TNTC; NLT] and empowered by him to
represent him [TNTC]. Doing everything in his name means subjecting ourselves to his
authority [Ea, Mrt, NTC] and doing things in his spirit [Ea], placing our entire life under his
lordship [Mrt], living our lives as being in him [Lg, My], our entire life being lived in
obedience to him [Herm, WBC]. Everything we do is to be in harmony with the revelation of
Jesus as our Savior and Lord, with that revelation as our guide [Lns]. We must acknowledge
him in all we say and do, calling on his name, proving our allegiance to him [Herm].
Everything we say and do should be consistent with the character of Jesus and with the fact
that he is our Lord [WBC]. It should be as his committed and obedient followers and
representatives, as those who believe in him [TH]. Faith in Jesus molds our lives, fills our
thoughts, and gives Christian quality and consecration to the things we do [My]. In everything
we do we should remember that Jesus is all and in all, and everything we do should be
consistent with the fact that we bear his name [ICC]. We should do everything in the manner
that those who are subject to the Lord Jesus should [SSA]. Doing everything in his name is
doing the Christian thing, doing nothing that would compromise our Christian confession,
doing nothing that would cast a reflection on the character of Jesus [NIC]. Our words and
deeds should bring honor to Christ, the test of our behavior being his name [EG].
giving-thanks to-God (the) Father througha him.
TEXT—Some manuscripts include καί ‘and/even’ after θεῷ ‘God’. It is omitted by GNT with a
B rating, indicating that the text is almost certain. It is included only by KJV.
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LEXICON—a. διά (LN 90.4) (BAGD A.III.2.a. p. 180): ‘through’ [Herm, LN, Lns, NIC, NTC; all
versions except CEV, KJV], ‘through (the agency of)’ [BAGD], ‘by’ [LN; KJV], ‘by means
of’ [SSA], ‘because of’ [CEV].
QUESTION—What relationship is indicated by the use of the participle εὐχαριστοῦντες
‘giving thanks’?
1. It indicates circumstance [Ea, EG, Lg, Lns, My, NTC, SSA, TNTC, WBC; CEV, NLT,
TEV]: do all in the name of the Lord Jesus as you give thanks to God the Father through him.
We need to apply this test to our actions and words. We need to ask ourselves if we are able to
thank God for the privilege of doing or saying the thing in question [NIC, NTC]. When we do
everything in the name of the Lord Jesus, we are constantly grateful to God [Lns]. Thankful
worship is to affect everything we do. It is the center of Christian living [TNTC]. Giving
thanks is to accompany the doing [EG, SSA]. Actions done in the name of Jesus are
expressions of thankfulness [EGT]. Thanksgiving is expressed in hymns and songs. Its
importance is shown by its repetition in the two preceding verses and this one [Lg].
2. It is used in an imperative sense [Herm, Lt, TH; NAB, REB, TNT]: give thanks to God the
Father through him. God is praised by our doing everything in the name of the Lord Jesus
[Herm].
QUESTION—What is the implied reason for εὐχαριστοῦντες ‘giving thanks’?
The implied reason is Jesus; because of his death we have received reconciliation [TNTC], all
Christian bliss [My], what Christ has done for us, what we have received through him [TH].
QUESTION—What is the relationship between θεῷ ‘God’ and πατρί ‘Father’?
‘Father’ amplifies ‘God’ [Lns, Mou, SSA, TH]: God, who is the Father. We offer
thanksgiving to him in his character as Father [WBC].
QUESTION—Of whom is it implied that God is Father?
1. It is implied that he is our Father [Lns, SSA, TH], to be translated with an inclusive first
person plural pronoun [SSA].
2. It is implied that he is the Father of Jesus [Lg, My].
3. It is implied that he is both our Father and the Father of Jesus [Alf].
QUESTION—What is meant by δι’ αὐτοῦ ‘through him’?
It means on the basis of Christ’s work as mediator and advocate [EG, Mrt]. Jesus is the
mediator of our thanksgiving [Lg, Lns, My, SSA, WBC] in the sense that he opened the way
for us to have a direct approach to God [WBC]. It is through him that we are filled with
thanksgiving to God [Lns]. He takes our thanks and presents them to the Father [Mrt, SSA].
He is the channel of communication between God and us [Alf], the medium of thanksgiving
[Ea]. Because of Jesus’ atoning death we are accepted by God and are recipients of all
blessings. That is why it is right to give thanks through Jesus [NTC]. Because of Jesus’
atoning death we are the recipients of Christian bliss. It is in that sense that he is the mediator
of our thanksgiving [My]. Because Christ redeemed us and intercedes for us, this makes it
possible for us to praise God [Mrt]. In our thanksgiving to God we must recognize that Christ
is the medium through which all our blessings have come from God [TH]. It means
confessing him as Lord [Herm].
QUESTION—What is the relationship between ἐν ὀνόματι κυρίου Ἰησοῦ ‘in the name of the
Lord Jesus’ and δι’ αύτοῦ ‘through him’?
They mean basically the same thing [Herm].
DISCOURSE UNIT: 3:18–4:6 [Lt, SSA; CEV]. The topic is special commands [Lt], some
rules for Christian living [CEV], commands to act like believers should to those in our homes,
to pray persistently, and to act wisely towards unbelievers [SSA].
DISCOURSE UNIT: 3:18–4:1 [EG, GNT, Herm, ICC, Lg, Lns, Mrt, NIC, NTC, SSA, TH,
TNTC, WBC; NIV, NJB, NLT, TEV]. The topic is specific commands [Lg], special
commands for various relationships, with the motive because of being in the Lord [ICC], the
command to be subject [NIC], the command to be subject to authority in the home and to
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exercise authority in the home in the way those who believe in Jesus should [SSA], rules for
the household [Herm; NIV, NLT], duties in the family [Mrt], relationships within the
household [EG], personal relations in the new life [GNT, TH; TEV], the new life put into
practice at home [TNTC], Christian behavior at home [WBC; NJB], how the different groups
in the congregation are to live out the Christian life [Lns], the application to special groups
that Jesus, the all-sufficient Savior, is the source of their life and the real answer to the
dangers which confront them [NTC]. This section amplifies the command of 3:17 [WBC]. It
is comprised of exhortations which have as their grounds the giving of thanks in the last
clause of 3:17 [NTC].
DISCOURSE UNIT: 3:18–19 [Lg, Lt, NIC, NTC, SSA]. The topic is specific commands for
wives and husbands [Lg], the command to be subject in the case of wives and husbands
[NIC], the command to wives to be subject to their husbands and the command to husbands to
love their wives [SSA], the duties of wives and husbands [Lt], the application to wives and
husbands that Jesus, the all-sufficient Savior, is the source of their life and the real answer to
the dangers which confront them [NTC].
3:18 Wives, be-subjecta to (your) husbands asb is-properc ind (the) Lord.
TEXT—Some manuscripts include ἰδίοις ‘own’ before ἀνδράσιν ‘husbands’. GNT does not
mention this addition. It is included only by KJV.
LEXICON—a. pres. mid. impera. of ὑποτάσσω (LN 36.18) (BAGD 1.b.β p. 848): ‘to be subject’
[Herm, NIC, SSA, WBC; NASB, NJB, NRSV, REB], ‘to subject oneself’ [BAGD], ‘to
submit oneself’ [Lns; KJV, TEV], ‘to submit’ [LN; NIV, NLT], ‘to be submissive’ [NTC;
NAB, TNT], ‘to obey’ [BAGD, LN], ‘to put first’ [CEV]. The present tense signifies that this
subjection is to be constant, at all times. It is to be a characteristic of the conduct of the wives
[SSA].
b. ὡς (LN 64.12; 89.37) (BAGD I.1. p. 897): ‘as’ [BAGD, Herm, LN (64.12), Lns, NIC, NTC,
WBC; KJV, NASB, NIV, NJB, NLT, NRSV], ‘in such a way as’ [BAGD], ‘on the grounds
that, because’ [LN (89.37)], not explicit [CEV]. This subordinating conjunction is also
translated ‘since that’ [SSA], ‘for that’ [TEV], ‘that’ [REB], ‘this’ [NAB], ‘for so’ [TNT].
c. imperf. act. indic. of ἀνήκω (LN 66.1) (BAGD 2. p. 66): ‘to be fitting’ [BAGD, LN, Lns,
NIC, NTC, WBC; NASB, NIV, NLT, NRSV], ‘to be fit’ [KJV], ‘to be proper’ [BAGD,
Herm], ‘to be right’ [LN], ‘to be one’s duty’ [CEV, NAB, REB], ‘to be what one should do’
[SSA; TEV], ‘you should’ [NJB, TNT]. This imperfect tense is translated by the present
[Herm, NTC, WBC; KJV, NAB, NASB, NIV, NLT, NRSV, REB].
d. ἐν with dative object (LN 89.119): ‘in’ [Herm, LN, Lns, NIC, NTC, WBC; KJV, NAB,
NASB, NIV, NJB, NRSV], ‘in union with, joined closely to’ [LN]. The prepositional phrase
ἐν κυρίῳ ‘in the Lord’ is translated ‘as Christians’ [TEV, TNT], ‘as a follower of the Lord’
[CEV], ‘for those who belong to the Lord’ [NLT]. The subordinate clause ὡς ἀνῆκεν ἐν
κυρίῳ ‘as is proper in the Lord’ is translated ‘that is your Christian duty’ [REB], ‘since you
are united to the Lord Jesus’ [SSA].
QUESTION—What is meant by ὑποτάσσεσθε ‘be subject’?
It means to be subject [EG, Herm, TH, WBC], to subject oneself [EG, WBC], to submit
oneself [Ea, EG, Lg, Lns, TNTC], to be submissive [NTC], to be subordinate [NIC, TH,
WBC], to obey [Alf, EGT, My, NTC, TH], to be ruled [TH], to accept or recognize the
authority of another [SSA, TH], from which acceptance obedience flows [SSA]. It refers to
the relationship between those in authority and those in subordination to them [Herm]. It
refers to the role and function of the wife [TNTC]. It does not imply that the wife is inferior
[EG, NIC, NTC, TNTC, WBC], nor does it downgrade her dignity [Herm]. Neither does it
mean that the wife should obey her husband if he asks her to do something wrong [NTC]. It is
not slavery [Ea, TNTC, WBC], nor is it being a doormat [TNTC], but it is a willing
submission springing out of the wife’s social position and out of the love she has for her
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husband and the desire she has to lean on him for support [Ea]. It is voluntary submission,
recognizing that God has appointed the husband as leader [Ea, EG, NTC, WBC], recognizing
the hierarchy instituted by God in creation [EG, NIC, WBC], accepting the way God has
ordered life in the family [Mrt].
1. It indicates grounds [Ea, Lt, Mrt, NIC, NTC, SSA, WBC; TEV, TNT]: wives, be subject to
your husbands, since this is proper in the Lord.
2. It indicates manner [BAGD, EG]: in such a way as is proper.
QUESTION—What is meant by ἀνῆκεν ‘is proper’?
It means to be fitting [Alf, EG, Lns, NIC, NTC, SSA, WBC], to be proper [EG, Herm, SSA,
WBC], to be right [Mou, Mrt, SSA], to be becoming [EG, Lt, My], to be appropriate [Ea, My,
SSA], to be one’s duty [Mrt, WBC], to be socially acceptable [Mrt]. It refers to a moral
obligation [Lt], to God’s will [SSA]. What is fitting is determined by custom and tradition.
Thus, what is fitting changes from time to time [Herm]. It can be translated ‘as it should be’
[Ea, Lg].
QUESTION—What is the significance of the imperfect tense of ἀνῆκεν ‘is proper’?
It signifies that this obligation existed in the past, and it still exists [EG, ICC, Lns], that the
obligation existed before its fulfillment [Lt, SSA], that it has always been fitting [NTC]. It
does not imply that this duty was not being carried out [EG, ICC, Lns, Lt]. It is very doubtful
that it implies a reproach [EGT]. This duty began when they were united with the Lord, but
had not been fully carried out [Ea]. This duty had not always been carried out [Alf]. It implies
that the wives had not been submitting to their husbands [Lg]. It was a condition which was
incomplete even in the present. It had not been realized in the Christian way [My]. The
imperfect tense with this verb is an idiom [EG, Lns, Mou].
QUESTION—What is meant by ἐν κυρίῳ ‘in the Lord’?
It means in union with the Lord [Ea, SSA], in connection with him, [Lns], but it can also be
translated by ‘believing in the Lord’ or ‘belonging to the Lord’ [SSA]. It means that it is
fitting for a Christian [My; TEV, TNT]. It is fitting for those who are in the Lord [Alf, ICC].
It is their Christian duty [Mrt; REB]. It is the attitude and behavior which is proper for
members of the fellowship of those who have owned Jesus as Lord [NIC, WBC], and not only
in the natural order [NIC]. It means that the Lord is the standard to determine what is fitting
for us who belong to him [EG]. What is fitting is determined by our connection with the Lord
[Lns]. It corresponds to the fellowship of the life in Christ [Lg]. For wives to be subject to
their husbands is in harmony with the Lord’s will which is revealed in the Bible [NTC]. It
refers to being incorporated into the Christian community. When one becomes incorporated
into the Christian community, his/her conduct is changed [Mou].
QUESTION—How is ἐν κυρίῳ ‘in the Lord’ related to the preceding?
It is grounds [Ea, EG, EGT, Herm, ICC, SSA, TH].
1. It is the grounds of ‘is proper’ [Ea, EG, EGT, ICC, SSA, TH]: as is proper, since you are in
the Lord. The wives’ duty to the Lord includes this duty [EGT]. The Christian wife’s relation
to her husband is determined by the fact that she is a Christian [TH].
2. It is the grounds of the command [Herm]: wives, be subject to your husbands as is proper (in
your culture), since Jesus is your Lord.
QUESTION—To whom does κυρίῳ ‘Lord’ refer?
It refers to Jesus [Alf, EG, EGT, Herm, Lg, Lt, NIC, SSA, TH, WBC]. Paul may have chosen
to use ‘Lord’ here because he was dealing with questions of authority in the Christian
community [SSA].
QUESTION—Is it implied in this command that the wives in Colosse were not in submission to
their husbands?
1. No, this is not implied [EG, EGT, ICC, Lns, Lt].
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2. Yes, this is implied [Alf, Ea, Lg]. There may have been a false teaching of Christian liberty
in the Colossian church [Ea].
3:19 Husbands, love (your) wives and do-not be-embittereda withb them.
LEXICON—a. pres. pass. impera. of πικραίνω (LN 88.202) (BAGD 2. p. 657): ‘to be embittered’
[BAGD, Herm, LN, WBC; NASB], ‘to become embittered’ [BAGD], ‘to be bitter’ [Lns;
KJV], ‘to become bitter’ [BAGD], ‘to have bitter hate’ [LN], ‘to be bitterly hateful’ [LN], ‘to
be harsh’ [NTC, SSA; NIV, REB, TEV, TNT], ‘to be sharp’ [NJB], ‘to treat harshly’ [NIC;
NLT, NRSV], ‘to abuse’ [CEV]. The verb phrase μὴ πικραίνεσθε ‘do not be embittered’ is
translated ‘avoid any bitterness’ [NAB].
b. πρός with accusative object (LN 90.33; 90.58): ‘with’ [LN (90.58), SSA, WBC; NIV, NJB,
REB, TEV, TNT], ‘against’ [Herm, LN (90.33); KJV, NASB], ‘toward’ [Lns, NTC; NAB],
‘to’ [LN (90.58)], not explicit [NIC; CEV, NLT, NRSV]. In this verse it may suggest cases in
which the wife did not give cause for the bitterness which was vented on her [Herm]. There is
not necessarily any implication of hostility [Lg].
QUESTION—What is meant by ἀγαπάτε ‘love’?
It refers to Christian love. It includes sexual love and natural affection, but it goes beyond that
[NIC, NTC, WBC], being love as to a sister in the Lord [NTC]. It is the highest kind of love
[NTC]. It is more than mere affection. It is love which is intelligent and purposeful [Lns]. It is
tender care, showing tender appreciation [TH]. It includes the meaning of to cherish [Lt]. It is
a sacrificial love in which the husband disregards himself [WBC]. He cares for his wife
unceasingly, being concerned about and working for her well-being [NIC, WBC], putting her
interests first [TNTC]. This love will cause the husband to give of himself, to forgive, and not
to be overbearing. It will permeate the entire marriage relationship [WBC]. It is exercising
authority with kindness [Ea]. It is not being overbearing or thinking oneself superior [Herm].
QUESTION—What is the significance of the present tense of ἀγαπάτε ‘love’?
It signifies maintaining the habit or making it one’s practice, constantly loving [EG].
1. It indicates a specific [Ea, Lg, Mrt, SSA, TNTC, WBC]: love your wives, specifically, do
not be embittered with them.
2. It indicates amplification [EG, Herm, NIC]: love your wives, that is, do not be embittered
with them.
3. It indicates conjoining [Lns, NTC]: love your wives and do not be embittered with them.
QUESTION—What is meant by πικραίνεσθε ‘be embittered’?
It means to be embittered [Herm, Mrt, TH, WBC], to become embittered [EG, My], to be
bitter [EG, Herm, Lns, WBC], to become bitter [TNTC], to show bitterness [EG, ICC, Lg, Lt]
in word or deed or tone [Lg], to foster bitter feelings, to be sharp [EG], to be harsh [EG, EGT,
NTC, SSA, TH], to treat with harshness [Lg], to use harshness, to behave harshly [Lt], to be
irritable [Ea, EGT, Herm], to be cross [ICC, NTC], to be angry [Herm, WBC], to become
angry [TNTC], to be incensed [WBC], to be impatient, to nag thoughtlessly [Mou], to find
fault [Ea], to abuse one’s authority, to misuse one’s authority, to be a petty tyrant [SSA], to
chide in a sour and surly manner, to manifest an unkind temper [Ea], to be cruel, to treat like a
maid, to make a slave of [TH]. It refers to a tone and treatment which are cross and spiteful
[My], to resenting the wife and becoming bitter or angry because she is not everything the
husband had hoped she would be [TNTC]. It can be because of a fault he sees in her or
through no fault of hers [Lg]. Bitterness comes from giving way to resentment and harsh
feelings [Mrt]. It is treating another person as inferior [Lns]. It is the opposite of love [NIC].
The negative command means that the husbands are to be considerate of their wives [Lns,
NTC], to honor their wives, to be understanding, and to be moderate in their exercise of
authority [NTC].
QUESTION—Is it implied in this command that the husbands in Colosse were not loving their
wives and were being embittered with them?
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1. No, this is not implied [EG].
2. Yes, this is implied [Ea].
DISCOURSE UNIT: 3:20–21 [Lg, Lt, NIC, NTC, SSA]. The topic is specific commands for
children and parents [Lg], the command to be subject in the case of children and parents
[NIC], the command to children to obey their parents and the command to parents/fathers not
to overcorrect their children [SSA], the duties of children and parents [Lt], the application to
children and their fathers that Jesus, the all-sufficient Savior, is the source of their life and the
real answer to the dangers which confront them [NTC].
3:20 Children, obey (your) parents ina all,
LEXICON—a. κατά with accusative object (LN 89.4) (BAGD II. 6. p. 407): ‘in’ [Herm, Lns, NIC,
NTC, SSA, WBC; KJV, NAB, NASB, NIV, NRSV, REB], ‘with regard to’ [LN], ‘with

Books, 1982.
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respect to’ [BAGD]. The prepositional phrase κατὰ πάντα ‘in all’ is translated ‘always’
[CEV, NJB, NLT, TEV, TNT].
QUESTION—What is meant by τέκνα ‘children’?
It means children who are in the growing process and still under the authority of their parents
[Herm, WBC]. If a specific term must be chosen in translation, it would be preferable to
choose the term which refers to children from the age of speaking until puberty, but if a more
general term is available, that would be better [TH].
QUESTION—What is meant by ὑπακούετε ‘obey’?
It means to obey [EG, NTC, SSA, WBC], to be subject to, to be submissive to [EG], to be
obedient by being absolutely subordinate [Herm], to listen to the commands which are given
and to do them [Ea]. It refers to absolute obedience [WBC]. Parents know, better than the
children, what is best for them [NTC].
QUESTION—What is meant by κατὰ πάντα ‘in all’?
1. It means in everything [EG, Herm, Lns, Lt, NIC, NTC, SSA, WBC; KJV, NAB, NASB,
NIV, NRSV, REB], in all respects [BAGD, EG, Lns], in every circumstance [SSA], without
exception [Ea]. It refers to complete obedience [NIC], to unlimited obedience [Lg]. It means
that the scope of the obedience is universal [SSA]. This phrase further strengthens the
meaning of absolute obedience contained in the verb [WBC]. Children are not to be the
judges as to whether or not they should do what is commanded by their parents [Ea]. If the
parents’ command contradicts God’s command, obedience to God takes priority [My, NIC,

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NTC, WBC]. However, Paul does not have that in mind here, as he is thinking of Christian
families [Ea, ICC, NIC, WBC]. Paul states a general rule here, without taking into account
any possible exceptions [Alf, Lg, My]. He disregards the exceptions, because they are so few
[Lt].
2. It means always [CEV, NJB, NLT, TEV, TNT].
fora this is pleasingb inc (the) Lord.
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, LN, Lns, NIC, NTC, WBC; all versions except CEV,
NAB, NJB], ‘because’ [LN; NJB], ‘since’ [SSA], not explicit [CEV]. This clause is translated
‘as the acceptable way in the Lord’ [NAB].
b. εὐάρεστος (LN 25.94) (BAGD 1. p. 318): ‘pleasing’ [BAGD, Herm, LN, WBC; REB, TNT],
‘well-pleasing’ [Lns, NIC, NTC; KJV, NASB], ‘acceptable’ [BAGD], ‘the acceptable way’
[NAB], ‘your acceptable duty’ [NRSV]. The stative verb phrase εὐάρεστόν ἐστιν ‘is well-
pleasing’ is translated by a verb: ‘to please’ [CEV, NIV, NJB, NLT, TEV], ‘(God) is pleased’
[SSA]. It means pleasing, acceptable [EG, Mrt, NIC, WBC], well pleasing, commendable,
lovely [Lt], delightful [NIC], approved [Ea], considered proper [Herm].
c. ἐν with dative object (LN 89.119; 90.56) (BAGD I.5.d. p. 260): ‘in’ [BAGD, Herm, LN
(89.119), Lns, NIC, NTC, WBC; NAB, NRSV], ‘in union with, joined closely to’ [LN
(89.119)], ‘to’ [LN (90.56); NASB], ‘unto’ [KJV]. This clause is translated ‘for this pleases
the Lord’ [NIV, NLT], ‘because that is what will please the Lord’ [NJB], ‘for that is pleasing
to God and is the Christian way’ [REB], ‘for this is pleasing to God and is what Christians
should do’ [TNT], ‘you who are united to the Lord Jesus’ [SSA]. This verse is translated
‘Children, it is your Christian duty to obey your parents always, for that is what pleases God’
[TEV].
It indicates the grounds for the preceding command [Ea, EG, Herm, ICC, SSA, WBC]:
Children, obey your parents in all, since this is pleasing in the Lord. There are two grounds
given here for the command [EG, SSA]: it is pleasing to God and it is appropriate for those
who are in the Lord.
QUESTION—To what does τοῦτο ‘this’ refer?
It refers to children obeying their parents in everything [Ea, EG, EGT, Mou, Mrt, My, NIC,
NTC, SSA, WBC; TEV].
QUESTION—To whom is it implied that it is pleasing?
It implies that it is pleasing to God [Mou, NTC, SSA, TH; REB, TEV, TNT], to the Lord
[EG, NIC], who is Christ [EG].

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It means united to the Lord [SSA], in connection with the Lord [Lns], in fellowship with the
Lord and dependence on him [NTC]. It means in a Christian character and not in a worldly
manner [My]. It refers to what, as Christians, we should do [TH; TEV, TNT], to what is
appropriate behavior for those who belong to the Lord [EG]. Obedience of children to parents
is proper for members of the fellowship of those who have owned Jesus as Lord [WBC]. It
refers to how this command is understood in the community of believers, as a command of the
Lord which is to be followed completely [Herm]. It refers to how it is judged by a Christian
standard or by Christians [Lt]. Paul uses this phrase because he is thinking of a Christian
family [NIC]. It means with a Christian motive and indicates condition [Mou]: for this is
pleasing, if the obedience is in the Lord. It means to the Lord [Ea, Lg; KJV, NASB, NIV,
NJB, NLT]. It is pleasing before him, from his viewpoint [Lg].
It refers to Christ [Ea, EG, EGT, Lt, My, SSA, TH, WBC].
3:21 Fathers, provokea not your children,
TEXT—Instead of ἐρεθίζετε ‘provoke’, some manuscripts have παροργίζετε ‘make angry’. GNT
selects the reading ‘provoke’ with a B rating, indicating that the variant chosen is almost
certain. No translation clearly takes the reading ‘make angry’. However, with the overlap in
meaning between the two readings, it is hard to be completely certain.
LEXICON—a. pres. act. impera. of ἐρεθίζω (LN 88.168) (BAGD p. 308): ‘to provoke’ [BAGD,
Herm, Lns, WBC; NRSV], ‘to provoke to anger’ [KJV], ‘to irritate’ [BAGD, NIC; NJB, TEV,
TNT], ‘to exasperate’ [NTC; NASB, REB], ‘to aggravate’ [NLT], ‘to embitter’ [BAGD;
NIV], ‘to make bitter’ [LN], ‘to cause to become resentful’ [LN], ‘to nag’ [NAB], ‘to be hard
on’ [CEV], ‘to overcorrect’ [SSA].
QUESTION—To whom does πατέρες ‘fathers’ refer?
1. It refers to fathers [Ea, EG, Herm, Lns, My, NIC, NTC, TH, WBC; all versions except CEV,
NJB, TEV] exclusively [Ea, My, TH]. It does not exclude mothers [Lns, WBC]. The fathers
are responsible for the training of the children [Ea, My] and for governing the household [My,
NIC]. They are the head of their homes [Lns, NTC], although both parents are responsible for
the children’s training [NTC]. Fathers tend to do things which provoke their children more
than mothers do [Ea].
2. It refers to parents [Alf, BAGD (1.a. p. 635), EGT, Lt, NIC, SSA, TNTC; CEV, NJB, TEV].
However, this word may have been chosen to point out the importance of the role of fathers in
bringing up their children [TNTC]. Both parents and fathers are given in the translation, with
parents placed first as marginally preferred [SSA].
QUESTION—What is meant by ἐρεθίζετε ‘provoke’?
It means to irritate [Alf, Ea, EG, EGT, Herm, ICC, Lt, Mrt, My, NIC, WBC; NJB, TEV,
TNT], to provoke [EG, Herm, ICC, My, SSA, TH, TNTC, WBC; NRSV], to rouse to anger

pres. present
act. active
impera. imperative
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[Ea, My, TH], to exasperate [EG, NTC; NASB, REB], to embitter [NTC, TH; NIV], to make
resentful [TH], to vex [Lt], to stir up improperly [Lns]. It refers to nagging [Mou, Mrt, NTC,
TH, TNTC, WBC; NAB], to being unjust or overly severe [Ea, ICC, Lg, My, NTC], to
demanding or expecting too much [Ea, Lt], to giving unreasonable commands [EGT, SSA], to
scorning the children’s efforts [EG, Mrt, WBC], to belittling them [TNTC], to over-correcting
them [EG, SSA], to being excessively strict [SSA], to the thoughtless or undisciplined
conduct of a father [Herm], to unpredictable temper [SSA], to interfering just for the sake of
interfering [EGT], to giving improper commands or treating children inconsiderately or
unjustly or wrongly [Lns], to exercising authority unkindly, to giving reproof which is
unmerited [Ea], to treating children with capriciousness [Ea, Lg], to wounding their self-
respect [Mrt], to causing friction because of not having patience with them [Mou], to
constantly threatening them [NIC]. It refers to the father constantly correcting and
reprimanding the child for every little wrong or imagined wrong [TH]. The negative
command means that parents should be kind to their children [Ea, NTC], that they should be
sensitive and understanding of them [Mou, Mrt], that they should be considerate of them
[Lns], that they should make it easy for their children to obey them [NIC, NTC], that they
should assure them that they are loved and accepted unconditionally [TNTC], that they should
give them firm guidance, but not treat them like slaves [WBC].
thata not they-lose-heart.b
LEXICON—a. ἵνα (LN 89.49; 89.59): ‘that’ [LN (89.49); NASB], ‘in order that’ [LN (89.59), NTC,
SSA], ‘for the purpose that’ [LN (89.59)], ‘so as a result’ [LN (89.49)], ‘so that’ [LN]. The
conjunction and negative ἵνα μή ‘that not’ is translated ‘lest’ [Herm, Lns, NIC, WBC; KJV,
NAB], ‘in case’ [REB]. This clause is translated ‘or they will/may lose heart’ [NJB, NRSV,
TNT], ‘or they will become discouraged’ [NIV, TEV], ‘if you are, they might give up’
[CEV], ‘if you do, they will become discouraged and quit trying’ [NLT].
b. pres. act. subj. of ἀθυμέω (LN 25.292) (BAGD p. 21): ‘to lose heart’ [BAGD, NTC; NAB,
NASB, NJB, NRSV, REB, TNT], ‘to become discouraged’ [LN, SSA, WBC; NIV, TEV], ‘to
be discouraged’ [BAGD; KJV], ‘to become disheartened’ [LN], ‘to be disheartened’ [Lns,
NIC], ‘to give up’ [CEV], ‘to become discouraged and quit trying’ [NLT], ‘to become timid’
[Herm]. It refers to becoming disheartened which results in the lack of motivation [LN]. The
subjunctive mood is translated in the indicative and the present tense by the future [NIV, NJB,
NLT, TEV, TNT].
1. It indicates the result of provoking them [Alf, Ea, EGT, Lg, Lt, Mou, Mrt, My, TNTC; CEV,
NIV, NJB, NLT, NRSV, TEV, TNT]: fathers, do not provoke your children; if you provoke
them, they will lose heart. When children become irritated, this brings more punishment, and
eventually leads them to desperation [Alf]. This is also the grounds for giving the command
[Lg].
2. It indicates the purpose for not provoking them [EG, ICC, NTC, SSA; NASB]: fathers, do
not provoke your children, in order that they not lose heart. It is implied that if fathers
provoke their children, the children will lose heart [EG, ICC, NTC, SSA], and this is the
grounds for the command [SSA].
QUESTION—What is meant by ἀθυμῶσιν ‘they lose heart’?
It means to lose heart [Ea, EG, ICC, Lt, Mou, Mrt, NIC, NTC, WBC], to become discouraged
[Ea, EG, EGT, Herm, Mou, Mrt, SSA, WBC], to despair [Alf, ICC, My], to become
despondent [EG, Lt], to become disheartened [EG, SSA], to become morose and sullen [EG,
Lt], to become spiritless [Lt, My], to become dispirited [TNTC], to lack spirit [EG], to
become exasperated [Mrt], to be downhearted, to give up, to lose one’s cheerful willingness

subj. subjunctive
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[Lns], to have a spirit of sullen resignation [ICC, My, NTC], to become timid [Herm, WBC].
It refers to a broken spirit [EGT, Lg]. The children lose the desire and ability to choose good
and reject evil [Lg]. Their will is paralyzed [My]. Because they frequently hear, or are given
the message in a nonverbal way, that they do not have much value, they either obey, while all
the time hating themselves, or they become boastful and self-assertive [TNTC]. The children
do what they need to do, but without motivation and with a bad attitude [Lt]. They either quit
trying to please their fathers or they obey just because they have to [Ea]. They give up trying
to obey. No matter how hard they try, they can never really satisfy their parents/fathers [SSA].
They feel that they can never do anything right and so give up trying [TH]. It is useless to try
to please their parents/fathers [EGT, NIC, WBC]. No matter what they do, it is always wrong
[NTC]. They give up ever trying to understand their parents [Mrt].
DISCOURSE UNIT: 3:22–4:1 [Lg, Lt, NIC, NTC, SSA; NAB]. The topic is specific
commands for servants and masters [Lg], the command to be subject in the case of servants
and masters [NIC], the command to slaves to obey their masters wholeheartedly and the
command to masters to provide justly and fairly for their slaves [SSA], the duties of slaves
and masters [Lt; NAB], the application to slaves and their masters that Jesus, the all-sufficient
Savior, is the source of their life and the real answer to the dangers which confront them
[NTC].
3:22 Slaves, obey ina all (your) according-tob fleshc masters,
LEXICON—a. κατά with accusative object (LN 89.4) (BAGD II.6. p.407): ‘in’ [Herm, Lns, NIC,
NTC, SSA; KJV, NASB, NIV, NJB, NLT, NRSV, TEV], ‘with regard to’ [LN], ‘with respect
to’ [BAGD]. The prepositional phrase κατὰ πάντα ‘in all’ is translated ‘always’ [CEV, TNT],
‘perfectly’ [NAB]. The verb phrase ὑπακούετε κατὰ πάντα ‘obey in all’ is translated ‘give
entire obedience’ [WBC; REB].
b. κατά with accusative object (LN 89.4): ‘according to’ [Lns, NTC; KJV, NJB], ‘in relation to,
with regard to’ [LN], ‘on’ [NASB]. The prepositional phrase κατὰ σάρκα ‘according to flesh’
is translated ‘earthly’ [Herm, NIC, SSA, WBC; CEV, NIV, NLT, NRSV, REB], ‘human’
[NAB, TEV, TNT].
c. σάρξ (LN 9.12) (BAGD 6. p. 744): ‘flesh’ [BAGD, Lns, NTC; KJV], ‘human reckoning’
[NJB], ‘human standards’ [BAGD], ‘physical nature, human’ [LN], ‘earth’ [NASB]. It refers
to the external side of life, as it appears to non-Christians, that which is natural or earthly
[BAGD]. It means body [Lns].
QUESTION—What is meant by κατά πάντα ‘in all’? Also see this question at 3:20.
1. It means in everything [EG, Herm, Lns, Lt, NIC, NTC, SSA, WBC; KJV, NASB, NIV,
NLT, NRSV, TEV], in all respects [BAGD, EG, Lns], in every circumstance [SSA], in every
way [NTC; NJB], in all matters, whether pleasant and agreeable or not [NTC], without
exception [Ea]. It refers to entire obedience [EG, WBC; REB], to unlimited obedience [Lg],
to thorough obedience [TNTC], to perfect obedience [NAB]. It means that the scope of the
obedience is universal [SSA]. This phrase further strengthens the meaning of absolute
obedience contained in the verb [WBC]. It does not mean absolutely everything [NTC]. Paul
states a general rule here, without taking into account any possible exceptions [Lg].
2. It means always [CEV, TNT].
QUESTION—What is meant by κατὰ σάρκα ‘according to flesh’?
It means earthly [EG, Herm, Lg, Lns, NIC, SSA, WBC; CEV, NIV, NLT, NRSV, REB],
referring to earthly relationships [Lns, NTC, WBC; NASB], to human relationships [My,
WBC; NAB, TEV, TNT]. The relationship between the slaves and their masters is a bodily,
earthly one [Ea, Lns], and not a relationship of the spirit [EGT, ICC, Lg, Lns]. It is a bodily,
external relationship [Ea, Lg] and is temporal [Lg, Lns, NIC], a relationship which belongs to
the present world-order [NIC].
not with eyeservicea asb menpleasers,c
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LEXICON—a. ὀφθαλμοδουλία (LN 35.29) (BAGD p. 599): ‘eyeservice’ [BAGD, Herm, LN, Lns,
NIC, NTC, WBC; KJV], ‘external service’ [NASB], ‘the purpose of attracting attention’
[NAB], ‘to serve in order to call attention to oneself’ [LN], ‘merely to catch their eye’ [REB],
‘just try to catch the eye’ [TNT], ‘only when their eye is on you’ [NIV], ‘only when you are
under their eye’ [NJB], ‘only/just when they are watching you’ [SSA; NLT, TEV], ‘only
while being watched’ [NRSV], ‘just when you think they are watching’ [CEV]. It refers to
serving with a view to impressing others [LN], to service performed only to attract attention
and not for its own sake or to please God or one’s conscience [BAGD].
b. ὡς (LN 64.12; 89.37; 89.52; 89.61) (BAGD I.2.a. p. 897): ‘as’ [BAGD, LN (64.12), Lns,
NIC, NTC; KJV, NASB], ‘as if’ [NJB, TNT], ‘like’ [SSA], ‘in order to’ [Herm, LN (89.61),
WBC; NRSV], ‘to’ [NIV, REB], ‘with the purpose of’ [NAB], ‘because’ [LN (89.37); TEV],
‘as a result’ [LN (89.52)], not explicit [CEV, NLT]. There is an ellipsis here: ‘as menpleasers
(are accustomed to doing)’ [BAGD].
c. ἀνθρωπάρεσκος (LN 25.98) (BAGD p. 67): ‘menpleaser’ [BAGD, LN, Lns, NIC, NTC;
KJV], ‘one who tries to please men (at the sacrifice of principle)’ [BAGD]. This noun is
translated ‘please men’ [Herm, WBC], ‘please them’ [CEV, NLT, NRSV], ‘pleasing men’
[NAB], ‘pleasing people’ [LN], ‘those who merely please men’ [NASB], ‘it were men you
had to please’ [TNT], ‘you had only to please human beings’ [NJB], ‘to win their favor’
[NIV], ‘to curry favor with them’ [REB], ‘you want to gain their approval’ [TEV], ‘those who
are just trying to make people like them’ [LN], ‘those who merely wish to impress their
masters favorably’ [SSA]. It is implied in the word that this pleasing of people is in contrast
with pleasing God or at the sacrifice of some principle [LN].
1. It indicates manner [Ea, EG, SSA, WBC]: obey your masters, not with eyeservice. It means
not in the spirit of eyeservice [Ea].
2. It indicates purpose [NTC; NAB, REB, TNT]: obey your masters, not in order that they see
you.
QUESTION—What is meant by ὀφθαλμοδουλίᾳ ‘eyeservice’?
It means serving only when their masters are watching them [Ea, Lt, SSA, TH; CEV, NIV,
NJB, NLT, NRSV, TEV] so as to avoid punishment [Ea], working harder when their masters
are watching [EGT, Mrt, TNTC] in the hope of being rewarded [Mrt]. It refers to service
which is performed merely to attract attention [Herm, NTC, WBC; NAB] for selfish purposes
[NTC], external service [EG; NASB], only having concern for external appearance, for what
can be seen [EG, WBC], superficial service [WBC], wanting to appear to be serving
faithfully. It is a dishonest type of service [Lg], an insincere type of service [My]. It is service
which is done unwillingly [Mou].
1. It indicates purpose [Herm, TH, WBC; NAB, NIV, NRSV, REB, TEV]: obey them, not in
order to merely please men.
2. It indicates contrary to fact [EG; NJB, TNT]: obey your masters, not with eyeservice, as if
you were merely menpleasers.
3. It indicates comparison [SSA]: obey your masters, not like those who merely wish to please
men.
4. It indicates result [Ea]: not with eyeservice, the result of which would be that you were mere
menpleasers.
QUESTION—What is meant by ἀνθρωπάρεσκοι ‘menpleasers’?
It means those who aim only to please people [EG, Lg, Lt; NAB, NASB, NJB, NRSV, TNT]
and thus take advantage of the situation when their master is not present and cannot see them
[Lg], those who try to please the people who have authority over them rather than trying to
please God [TH, WBC], those who only consider people and the authority of people and do
not take God into account [Herm], those who aim to please men rather than the Lord and thus
228

do not serve conscientiously [EGT], those whose aim is not to please God or to do a good job,
but merely to do enough to be acceptable to their master [SSA], to impress their master
favorably [Mrt, SSA] and gain his favor [Mrt; NIV, REB], to gain his approval [TH; TEV],
those who please men because they are seeking to profit from it themselves [NTC].
but witha sincerityb of-heart fearingc the Lord.
TEXT—Instead of κύριον ‘Lord’, some manuscripts have θεόν ‘God’. GNT does not mention
this alternative. Only KJV reads θεόν ‘God’.
LEXICON—a. ἐν with dative object (LN 89.84): ‘with’ [Herm, LN, NTC, WBC; CEV, NASB, NIV,
REB, TEV], ‘in’ [Lns, NIC; KJV, NAB]. The prepositional phrase ἐν ἁπλότητι καρδίας ‘in
sincerity of heart’ is translated ‘wholeheartedly’ [NJB, NRSV], ‘sincerely’ [SSA], ‘willingly’
[NLT], ‘give them complete loyalty’ [TNT]. It marks the manner in which an event occurs
[LN].
b. ἁπλότης (LN 88.44) (BAGD 1. p. 85): ‘sincerity’ [BAGD, LN, NIC, WBC; NASB, NIV],
‘singleness’ [Herm, NTC; KJV], ‘simpleness’ [Lns], ‘simplicity, uprightness, frankness’
[BAGD], ‘purity of motive’ [LN]. The genitive construction ἁπλότητι καρδίας ‘sincerity of
heart’ is translated ‘a sincere heart’ [BAGD; TEV], ‘whole heart’ [CEV], ‘all sincerity’
[NAB], ‘a heart which seeks only one purpose’ [LN], ‘single-mindedness’ [REB], ‘complete
loyalty’ [TNT]. It refers to sincerity as expressing singleness of purpose or motivation [LN].
c. pres. pass. participle of φοβέω (LN 87.14) (BAGD 2.a. p. 863): ‘to fear’ [BAGD, LN, Lns,
NIC, NTC; KJV, NASB, NRSV, TNT], ‘to reverence’ [BAGD, SSA, WBC], ‘to have
reverence for, to have respect for’ [BAGD], ‘to show great reverence for, to show great
respect for’ [LN], ‘to honor’ [CEV]. This participle is also translated by a noun: ‘reverence
for’ [NIV], ‘reverent fear’ [NLT]; by a prepositional phrase: ‘in the fear of’ [Herm], ‘out of
reverence for’ [NAB, REB], ‘because of your reverence for’ [TEV], ‘out of respect for’
[NJB]. It refers to having such awe or respect for a person that it involves a measure of fear
[LN]. It means reverence [EG, NIC, NTC, TH, TNTC], fear [EG, TH, WBC], reverent fear
[EG], awe [Ea, Lt, SSA, TH, WBC], respect [SSA], fear which comes from knowing that the
Lord sees through us [Lns], living in the Lord’s sight [Lt], realizing that the Lord sees all
[Mrt], realizing the Lord’s greatness [TH]. The participle is translated by the indicative mood
[SSA, WBC; TNT].
QUESTION—What relationship is indicated by ἀλλά ‘but’?
It indicates contrast [EG, EGT, Herm, Lg, Lns, Lt, NTC, SSA, WBC; all versions except
CEV, NLT, TNT]: not with eyeservice as menpleasers, but with sincerity of heart. Instead of
being menpleasers, they should serve with sincerity of heart [NTC].
It indicates manner [EG, SSA, WBC; NJB, NLT, NRSV]: serve them sincerely.
QUESTION—What is meant by ἁπλότητι ‘sincerity’?
It means sincerity [Ea, EG, Herm, Lt, My, NTC, SSA, TH, WBC; NAB, NASB, NIV, TEV],
singleness [Alf, Ea, Lg, Lns, Mou, NTC, WBC; KJV] of view [Alf], simplicity [Alf, EG,
Herm, Lns, WBC], honesty [Mou, TH], singleness and honesty of purpose [ICC], uprightness
[EG, Mou, NTC], genuine motivation [Mrt, SSA], pure motives [WBC], an undivided mind
[NTC], undivided service [Lt], genuine heartiness and goodwill [ICC]. Sincerity is without
untruth [Lg], duplicity [Ea, EGT, Lns], ulterior motives [Lns, Mou, TH], reluctance [ICC], the
pretension of working when in reality one is not working [Ea]. It is the opposite of deceit
[Alf].
QUESTION—How are the nouns related in the genitive construction ἁπλότητι καρδίας
‘sincerity of heart’?

pass. passive
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Sincerity is a quality of the heart [BAGD, EG, Herm, WBC; TEV]: a sincere heart. Or it could
be heartfelt sincerity [EG].
QUESTION—What relationship is indicated by the use of the participle φοβούμενοι ‘fearing’?
1. It indicates the grounds for the command [Ea, EG, Herm, Mrt, NIC, SSA, WBC; NAB, NJB,
NLT, REB, TEV, TNT]: obey your masters with sincerity of heart, since you fear the Lord.
2. It indicates the result of obeying [NTC, TNTC]: obey your masters with sincerity of heart,
and as a result you will demonstrate that you fear the Lord.
QUESTION—To whom does τὸν κύριον ‘the Lord’ refer?
It refers to Christ [BAGD, Ea, EG, EGT, Herm, My, NIC, SSA, TH, TNTC, WBC; NJB].
3:23 Whatever you-do, witha (the) heartb work
LEXICON—a. ἐκ with genitive object (LN 89.85) (BAGD 3.g.γ. p. 235): ‘with’ [LN, WBC; NAB,
NIV, TEV], ‘from’ [BAGD, Herm, LN, Lns]. The prepositional phrase ἐκ ψυχῆς ‘with the
heart’ is translated ‘heartily’ [NIC; KJV, NASB], ‘wholeheartedly’ [SSA; TNT], ‘willingly’
[CEV], ‘gladly’ [BAGD], ‘cheerfully’ [NLT]. The clause ἐκ ψυχῆς ἐργάζεσθε ‘with the heart
work’ is translated ‘put your heart into it’ [NJB], ‘put your whole heart into it’ [REB], ‘put
your soul into the work’ [NTC], ‘put yourselves into it’ [NRSV].
b. ψυχή (LN 26.4) (BAGD 1.b.γ. p. 893): ‘heart’ [BAGD, Herm, LN; NJB], ‘all one’s heart’
[WBC; NIV, TEV], ‘whole heart’ [REB], ‘soul’ [BAGD, Lns, NTC], ‘being’ [LN], ‘whole
being’ [NAB], ‘self’ [NRSV], ‘inner self’ [LN]. It refers to the feelings and emotions
[BAGD], to the essence of life as regards thinking, willing, and feeling [LN]. It means
enthusiasm [EG].
QUESTION—How is this verse related to what precedes?
The general command in 3:17 to do all things in the name of the Lord Jesus is now applied to
the conduct of the slaves [Herm, WBC]. This verse follows the previous one as the second
command to the slaves [TNTC]. It develops the thought of the previous verse [Lns, SSA]. It
tells how the slaves can show they fear the Lord in their daily work [Herm]. It gives a more
specific statement of ‘with sincerity of heart fearing the Lord’ [My]: obey your masters with
sincerity of heart fearing the Lord, that is, whatever you do, with the heart work as to the Lord
and not to men.
QUESTION—What is meant by ὃ ἐὰν ποιῆτε ‘whatever you do’?
It means whatever task is assigned to the slaves [Ea, Herm, Lg, WBC], whatever task the
slaves do [EG; NRSV], the work they do for their masters [My, SSA]. It refers to individual
things and small things [Lg]. It means the same as ‘in all’ in 3:22 [WBC].
QUESTION—What relationship is indicated by ἐκ ‘with’?
It indicates manner [BAGD, Ea, EG, EGT, Lg, SSA, TH; KJV, NASB, NLT, TNT]: work
heartily.
QUESTION—What is meant by ἐκ ψυχῆς ἐργάζεσθε ‘with the heart work’?
It means to work with one’s whole heart [Herm, WBC; NIV, TEV], wholeheartedly [SSA;
TNT], with a wholehearted endeavor [WBC], heartily [EGT, TH; KJV, NASB],
enthusiastically [EG, SSA], with good will [EGT], gladly, willingly [Lg], cheerfully, without
grumbling [Ea], genuinely [SSA], to throw one’s soul into the work [Lns]. It refers to the
feeling the slaves have towards their work [ICC].
QUESTION—What is the significance of the prepositional phrase ἐκ ψυχῆς ‘from the heart’
occurring before the verb?
It makes it emphatic [Lg].
QUESTION—What is the implied object of ἐργάζεσθε ‘work’?
The implied object is ‘whatever you do’ [BAGD, Ea, EG, Herm, WBC; all versions except
NASB, TNT]: whatever you do, with your heart work at it.
QUESTION—What is the relationship of ἐργάζεσθε ‘work’ with ποιῆτε ‘you do’?
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The two verbs have the same meaning [EG, Herm, NIC, SSA; KJV, NJB, NRSV, REB].
Whatever they do, they should do it heartily [NIC; KJV]. Whatever work they do, they should
work wholeheartedly [EG, SSA]. Others make some distinction between the verbs: ‘to work’
means ‘to do it diligently’, which is stronger than ‘to do’ [Lt, My], what they are doing, they
should execute it wholeheartedly [My].
asa to-the Lord and not to-men,
LEXICON—a. ὡς (LN 64.12; 89.37) (BAGD III.1.a. p. 898): ‘as’ [BAGD, Herm, LN (64.12), Lns,
NIC, NTC, WBC; KJV, NASB, NIV, NJB, NRSV, TNT], ‘as if’ [REB], ‘as though’ [CEV,
NLT, TEV], ‘like’ [SSA], ‘on the grounds that, because’ [LN (89.37)]. The phrase ὡς τῷ
κυρίῳ ‘as to the Lord’ is translated ‘do it for the Lord’ [NAB]. In this verse it introduces the
quality of the work [BAGD].
1. It indicates grounds [Alf, Ea, EG, Herm, Mrt, TH, WBC]: whatever you do, with the heart
work, since it is for the Lord that you do it and not only for people. The slaves are to have the
thought in their minds that they are actually doing the work for the Lord [Ea, EG, Herm].
They are to regard their service as being done for the Lord [TH]. By serving their masters
wholeheartedly, they are serving the Lord [WBC].
2. It indicates a comparison with someone who is working for the Lord [BAGD, SSA; NIV,
NJB, NRSV]: work wholeheartedly, like those who are working for the Lord.
3. It indicates contrary to fact [EGT, Lns; CEV, NLT, REB, TEV]: whatever you do, with the
heart work, as if you were working for the Lord.
QUESTION—To whom does τῷ κυρίῳ ‘the Lord’ refer?
It refers to Jesus [Ea, EG, EGT, My, SSA, TH].
QUESTION—What is meant by ὡς τῷ κυρίῳ ‘as to the Lord’?
It means serving the Lord [Ea, EG, EGT, Herm, WBC], working for the Lord [BAGD, Lt,
NTC; NIV, NLT], for the Lord’s honor [EG, NTC], bearing in mind that it is the Lord they
are serving [Ea, EG, Herm, Mrt], he is their real employer [EG], regarding their service as
being done for the Lord [My, TH], being constantly mindful of the presence of their heavenly
Master [Lg], obeying him by serving their human master [Ea], working wholeheartedly, like
those who are working for the Lord [SSA], offering their servitude to the Lord [Mrt]. The
Lord is the ultimate object of their service [Ea]. The slaves are to work as if it were actually
the Lord for whom they were working [EGT; NLT, TEV].
QUESTION—What is meant by οὐκ ἀνθρώποις ‘not to men’?
It means not for people’s benefit. This does not mean, however, that slaves are not to work for
people. They are not to work only for people [EG; CEV]. It is not only their human masters
that they are serving [TH]. Only secondarily are they working for people [NTC]. People are
the immediate object of their service, but not the ultimate object [Ea]. It means not to work
like those who are working merely for men [SSA]. The slaves are not in any way to think of
their human masters as the ones to whom they are rendering service [Alf, EGT, My]. It is not
mere men that they are serving [WBC]. They are to work as if it were not actually a mere
human master for whom they were working [EGT]. They are to work as if their one employer
were the Lord [Lns].
3:24 knowing that froma (the) Lord you-will-receive the rewardb of-the inheritance.c
LEXICON—a. ἀπό with genitive object (LN 90.7; 90.15): ‘from’ [Herm, LN, Lns, NIC, NTC, WBC;
NAB, NASB, NIV, NRSV, TNT], ‘of’ [KJV], ‘by’ [SSA]. The clause ἀπὸ κυρίου
ἀπολήμψεσθε ‘from the Lord you will receive’ is translated ‘there is a master who will give
you’ [REB], ‘the Lord will give you’ [NLT, TEV]. The clause ἀπὸ κυρίου ἀπολήμψεσθε τὴν
ἀνταπόδοσιν ‘from the Lord you will receive the recompense’ is translated ‘the Lord will
repay you’ [NJB], ‘he will reward you’ [CEV].
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b. ἀνταπόδοσις (LN 38.20) (BAGD p. 73): ‘reward’ [BAGD, Herm, LN, NIC, WBC; all
versions except CEV, NJB], ‘recompense’ [LN, NTC], ‘repaying’ [BAGD], ‘due return gift’
[Lns]. This noun is also translated by a verb: ‘to reward’ [CEV], ‘to repay’ [NJB], ‘to be
properly repaid’ [SSA]. It is a reward for what someone has done [LN].
c. κληρονομία (LN 57.140) (BAGD 3. p. 435): ‘inheritance’ [BAGD, Herm, LN, Lns, NTC,
WBC; KJV, NAB, NASB, NIV, NLT, NRSV, REB], ‘salvation’ [BAGD], ‘what he has kept
for his people’ [TEV], ‘what God has promised’ [SSA], not explicit [CEV]. This noun is also
translated by a verb phrase: ‘to make you his heirs’ [NJB]. The genitive construction τὴν
ανταπόδοσιν τῆς κληρονομίας ‘the reward of the inheritance’ is translated ‘his promised
reward’ [TNT], ‘the reward you have inherited’ [NIC].
QUESTION—What relationship is indicated by the use of the participle εἰδότες ‘knowing’?
It indicates grounds [Ea, EG, Herm, Lg, Lns, My, NIC, SSA, TH, TNTC; NAB, NIV, NRSV,
TNT]: whatever you do, with the heart work as to the Lord and not to men, since you know
that from the Lord you will receive the reward of the inheritance. The slaves should keep this
in their thinking [Herm].
QUESTION—What is meant by εἰδότες ‘knowing’?
It means to know, referring to something which is well-known [EG]. It is something which
Christians have been taught [NIC, WBC]. It means having come to know [Lns], to be
conscious [Lg, My], to be aware [Alf], to realize [Herm], to constantly realize, to continue to
bear in mind [TH], to remember [TEV], to have the persuasion within one [Ea], to keep in
view [WBC].
QUESTION—What relationship is indicated by ἀπό ‘from’?
It indicates source [Alf, Ea, Lg, My]. It indicates ultimate source, the one who ultimately
gives the reward [Alf]. It indicates immediate source. The Lord, and not the earthly masters, is
the one who will bestow the reward [Ea]. He is the one who will reward them [TNTC; NJB].
He is the one who will give them the reward [EGT, Lns, WBC; NLT, REB, TEV].
QUESTION—To whom does κυρίου ‘Lord’ refer?
It refers to Jesus [Alf, Ea, EG, EGT, Lt, Mou, Mrt, NIC, NTC, SSA; CEV].
QUESTION—What is meant by ἀπολήμψεσθε ‘you will receive’?
It means to receive as due, to get back [EG], to duly receive [Lns], to be given [EGT, Lns,
WBC; NLT, REB, TEV].
QUESTION—What is meant by ἀνταπόδοσιν ‘reward’?
It means a just recompense [EGT, Lt], a full recompense [ICC], a rich recompense [NIC],
something given back in return [EG], exact recompense [EG, Lt], a recompense which
compensates for what the slaves are deprived of here on earth [Lg], compensation [Alf, Ea],
reward, remuneration [Ea], being properly repaid, fully paid, receiving exactly what one
deserves [SSA], a special payment, a payment over and above, something other than the food
and lodging which the slave receives [TH]. It has nothing to do with merit because of good
works [Alf, Ea]. It means a full return. The slaves will receive the full amount which God’s
grace has allotted to them [NTC]. It is something which is due us, not because we deserve it,
but because of God’s grace and generosity [Lns].
QUESTION—What is it implied that it is a reward for?
It is implied that it is a reward for obedient performance of one’s task [Herm], a reward for
works [NTC], for working for Christ, which can be done by serving the earthly master in a
way befitting to Christians [NIC], a reward for service [REB], for faithfulness [Mrt, WBC].
QUESTION—What is meant by κληρονομίας ‘inheritance’?
It is something which is not earned, a gift [NTC]. It refers to the heavenly inheritance [EG,
EGT, Lns], to full salvation in heaven [Lg], to the eternal inheritance in heaven [Herm], to
heavenly glory [Ea], to eternal life in the presence of God in heaven [WBC], to our glorious
inheritance [Lt], to life in God’s presence, to entering the promised land, to possessing the
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kingdom of God [Mou], to the life of the coming age [TNTC, WBC], to what God has
promised [SSA, TH; TNT], to what God has kept for his people [TEV], to eternal life [Mrt,
NTC], to eternal bliss [My], to salvation [BAGD]. This word is used here because in this life
slaves are not usually heirs [ICC, My]. It carries the second emphasis here, with ‘from the
Lord’ carrying the first emphasis [My].
QUESTION—How are the nouns related in the genitive construction τὴν ανταπόδοσιν τῆς
κληρονομίας ‘the reward of the inheritance’?
‘The inheritance’ explains what ‘the reward’ is [Alf, BAGD, Ea, EG, EGT, Herm, ICC, Lg,
LN, Lns, Lt, Mou, Mrt, My, NIC, NTC, SSA, TH, WBC; NAB, NIV, NJB, NLT, NRSV,
REB, TEV]: the reward, that is, the inheritance.
The Lord Christ you-serve;a
TEXT—Some manuscripts include γάρ ‘for’ before κυρίῳ ‘Lord’. GNT does not mention this
addition. It is included by SSA, KJV, and TEV.
LEXICON—a. pres. act. indic. or impera. of δουλεύω (LN 35.27; 87.79) (BAGD 2.b. p. 205): ‘to
serve’ [BAGD, Herm, LN (35.27), NIC, NTC, SSA, WBC; all versions except NAB, TNT],
‘to slave for’ [Lns], ‘to perform the duties of a slave for, to obey’ [BAGD], ‘to be a slave of’
[LN (87.79); NAB]. This clause is translated ‘the Lord Christ is your master’ [TNT]. It means
to serve humbly and in response to the commands of another [LN (35.27)]. It means to be a
slave of [Lt, Mrt, My], to work for [TH, TNTC]. This verb is translated in the indicative mood
[NTC, SSA; all versions except NAB, REB]. It is translated in the imperative mood [Herm,
Lns, WBC; NAB, REB]. The present tense signifies continually, a keeping on [Lns].
QUESTION—How is this clause related to the context?
1. It is an exhortation based on the previous clause [Ea, EG, Herm, Lns, TNTC, WBC]: you
know that from the Lord you will receive the reward of the inheritance; therefore serve the
Lord Christ. When the slaves faithfully serve their earthly masters, they are in that way
obedient to the Lord and will receive the inheritance [Herm]. Not wanting to lose the
inheritance because of disobedience is the implicit grounds for this exhortation [Herm, WBC].
2. It is the reason for the previous clause [NTC, SSA; KJV, TEV]: knowing that from the Lord
you will receive the reward of the inheritance, because it is the Lord Christ whom you are
serving. Slaves do not usually receive an inheritance from their earthly masters [NTC].
3. It is an amplification of ‘from the Lord’ [Lt]: knowing that you will receive the reward of the
inheritance from the Lord, that is, Christ is the Lord whom you serve.
4. It is a summary of 3:22–24a, summarizing the Christian duty of slaves [My].
5. It is an introduction to the following verse [ICC].
QUESTION—What is the significance of the object τῷ κυρίῳ Χριστῷ ‘the Lord Christ’
occurring before the verb?
It makes it prominent [NTC, SSA; NASB, NIV, NJB]. There is an implicit contrast with their
earthly masters [NTC, SSA].
QUESTION—How are the two nouns κυρίῳ ‘Lord’ and Χριστῷ ‘Christ’ related?
1. ‘Christ’ is amplification of ‘Lord’ [Alf, EG, Herm, Lt, Mou, NTC, SSA, TH, TNTC, WBC;
NAB, REB, TEV]: the Lord, who is Christ. Paul is contrasting Christ with other masters
[Mou, WBC]. Christ is the master whom the slaves are serving [Lt, NIC, SSA, TH; NLT]. He
is their true master [TNTC], the one to whom they really belong [TH], the only one who
deserves to be served [Herm]. They should regard Christ as their master [Alf].
2. The two words together is the way in which Christ is commonly spoken of [My]: the Lord
Christ. The emphasis is on these words [My]: to the Lord Christ be serviceable.
QUESTION—In what mood is δουλεύετε ‘you serve’?

indic. indicative
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1. It is in the imperative mood [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Mou, My, TNTC,
WBC; NAB, REB]: serve the Lord Christ.
2. It is in the indicative mood [Lt, Mrt, NTC, SSA, TH; all versions except NAB, REB]: you
are serving the Lord Christ.
3:25 for the-one doing-wronga will-be-repaidb (for) what he-did-wrong,c
TEXT—Instead of γάρ ‘for’, some manuscripts have δέ ‘but/and’. GNT does not mention this
alternative. The reading δέ ‘but/and’ is taken by SSA, KJV, NLT, and TEV.
LEXICON—a. pres. act. participle of ἀδικέω (LN 20.25; 88.22; 88.128) (BAGD 1.a. p. 17): ‘to do
wrong’ [BAGD, LN (88.22), Lns, NIC, SSA, WBC; KJV, NASB, NIV, NJB], ‘to do what is
wrong’ [NLT], ‘to engage in wrongdoing’ [Herm], ‘to act unjustly’ [LN (88.22; 88.128);
NAB], ‘to mistreat’ [LN (88.128)], ‘to harm, to hurt’ [LN (20.25)]. It refers to violating
human or divine law [BAGD]. It implies that the hurt or harm done is wrong and undeserved
[LN (20.25)]. The phrase ὁ ἀδικῶν ‘the one doing wrong’ is translated ‘the wrongdoer’
[NTC; NRSV], ‘wrongdoers’ [REB, TEV, TNT], ‘the evildoer’ [BAGD], ‘evil people’
[CEV]. The participle is translated in the indicative mood [Herm, Lns, WBC; KJV, NAB,
NASB, NIV, NJB, NLT].
b. fut. mid. indic. of κομίζω (LN 90.92) (BAGD 2.a. p. 443): ‘to be repaid’ [LN, WBC; NAB,
NIV, NJB, TEV], ‘to be paid back’ [NLT, NRSV], ‘to be requited’ [NIC], ‘to be punished’
[TNT], ‘to be judged’ [SSA], ‘to be caused to suffer’ [LN], ‘to be caused to experience in
return, to be caused to experience in proportion to’ [LN], ‘to receive’ [BAGD; KJV], ‘to
receive the consequences’ [NTC; NASB], ‘to receive the reward’ [Herm]. This verb is also
translated actively: ‘to punish just as they deserve’ [CEV], ‘to pay’ [REB], ‘to carry away’
[Lns].
c. aorist act. indic. of ἀδικέω (LN 20.25; 88.22; 88.128) (BAGD 1.a. p. 17): ‘to do wrong’
[BAGD, Herm, LN (88.22), Lns, SSA; KJV, NAB, NASB, NLT, NRSV, REB, TEV], ‘to do
wrongly’ [NTC], ‘to act unjustly’ [LN (88.22; 88.128)], ‘to mistreat’ [LN (88.128)], ‘to harm,
to hurt’ [LN (20.25)], not explicit [CEV]. The phrase ὃ ἠδίκησεν ‘what he did wrong’ is
translated ‘his wrong’ [WBC; NIV], ‘his wrongdoing’ [BAGD, NIC], ‘in kind’ [NJB], ‘duly’
[TNT]. This verb refers to violating human or divine law [BAGD]. It implies that the hurt or
harm done is wrong and undeserved [LN (20.25)]. The aorist tense is translated by the perfect
[Herm, NTC; KJV, NAB, NASB, NLT, NRSV] and by the present [REB, TEV]. The active
voice is translated by the passive [NRSV].
1. It indicates grounds [Alf, EG, EGT, Herm, Lg, Lt, My, NTC, TNTC, WBC]
1.1 It is grounds for the last clause of 3:24 [Alf, EG, EGT, Herm, Lg, My, WBC]: serve the Lord
Christ, since the one doing wrong will be repaid for what he did wrong. The implicit logic is
that the one who does not serve Christ but does wrong will be repaid for what he did wrong
[EG].
1.2 It is grounds for the commands in 3:22, 23 [Lt, NTC]: you should obey these commands,
since the one doing wrong will be repaid for what he did wrong.
1.3 It is grounds for the command in 3:22 [TNTC]: slaves, obey in all your according to flesh
masters, since the one doing wrong will be repaid for what he did wrong.
2. The text with the alternative δέ ‘but/and’ is followed, making this the second grounds for the
command in 3:23 [SSA]: whatever you do, with the heart work as to the Lord and not to men,
since you know that from the Lord you will receive the reward of the inheritance because

fut. future
mid. middle
234

Christ is the master whom you are serving, and since the one doing wrong will be repaid for
what he did wrong.
QUESTION—What is meant by ἀδικῶν ‘doing wrong’?
It means to violate law [EG, Herm, WBC], either human or divine [EG, WBC], to act unjustly
[Mrt], to do evil, to wrong another person [TH]. It is illegal conduct [Herm, WBC], being
dishonest [EG, Mou]. It means to injure [Ea]. It refers to defrauding slaves [Mrt, WBC], to
treating them not as people but as mere property [Mrt].
QUESTION—To whom does ὁ ἀδικῶν ‘the one doing wrong’ refer?
1. It refers to slaves [EG, EGT, Herm, Lg, Lns, NIC, SSA, TH, TNTC, WBC] who have done
wrong to their masters [EGT, Herm, Lns] by idleness or other misdeeds [EGT]. However, it
also applies to masters [TH]. It is a warning to slaves, that if they do wrong they will receive
the just punishment [Lns]. The slaves do not need to be afraid that in serving Christ those who
serve with eyeservice will get away with it or that only the master’s favorites will be
rewarded. They should also not think that being a Christian is an excuse for not working well
[TNTC].
2. It refers to masters [Alf, Ea, ICC, Mrt, My]. The slaves may be treated unjustly here by their
earthly masters, but at the judgment the masters will be judged for how they treated them
[Ea]. The unjust treatment the slaves receive from their masters will be punished. This should
encourage them to be slaves of Christ alone and to always serve in that way, no matter how
they are treated [My]. Since the slaves are servants of Christ, they should not be disheartened
when they are treated unjustly here, keeping in mind that at the judgment there will be no
respect of persons [ICC]. At the judgment the slaves will have a judge who will defend them.
Thus, they should be encouraged to serve Christ as their master [Alf].
3. It is a universal rule, applicable to both slaves and masters [Lt, NTC]. It is aimed at slaves
who do not serve their masters well and to masters who do not reward their slaves for faithful
service [Lt].
QUESTION—What is meant by κομίσεται ‘will be repaid’?
It means to be requited [EG, ICC, Lt], to receive the punishment which matches the wrong
one did [Herm, My, SSA, WBC], to be punished in proportion to the wrong things one has
done [TH], to receive due recompense [EG], to receive what is due [WBC], to receive an
adequate return [ICC], to reap what one has sown [Lg, NIC, NTC], to receive what one’s
wrongdoing brings [Mou], to bear the penalty [Ea], to carry off the penal recompense [My]. It
means that the wrong the slaves do will remain on their backs and they will carry those
wrongs to judgment [Lns].
QUESTION—By whom is it implied that the repaying will be done?
It is implied that the repaying will be done by God [EG, EGT, Herm, Lns, Lt, NIC, SSA, TH],
by the Lord [Lg], by the Lord Christ [My, WBC], by Christ [Mrt].
QUESTION—When will the repaying be done?
It will be done at the future judgment [Alf, EG, Herm, ICC, Lg, Mrt, My, NIC, TH, WBC].
anda there-is no favoritism.b
LEXICON—a. καί (LN 89.92): ‘and’ [Herm, LN, Lns, NTC, WBC; KJV, NASB, NIV, NRSV], ‘for’
[NJB, NLT], ‘because’ [TEV], ‘but’ [CEV], not explicit [SSA; NAB, REB, TNT].
b. προσωπολημψία (LN 88.238) (BAGD p. 720): ‘favoritism’ [LN, NIC, WBC; NAB, NIV,
NJB, REB], ‘partiality’ [BAGD, Herm, LN, NTC; NASB, NRSV], ‘respect of persons’ [Lns;
KJV]. The clause οὐκ ἔστιν προσωπολημψία ‘there is no respect of persons’ is translated
‘God judges everyone by the same standard’ [TEV], ‘God has no favorites’ [TNT], ‘Christ
has no favorites’ [CEV], ‘God has no favorites who can get away with evil’ [NLT], ‘(judged)
impartially’ [SSA].
1. It indicates conjoining and is the second grounds [EG, My]: serve the Lord Christ, since the
one doing wrong will be repaid for what he did wrong and since there is no favoritism.
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2. It indicates manner [SSA]: the one doing wrong will be repaid impartially for what he did
wrong.
QUESTION—What is meant by προσωπολημψία ‘favoritism’?
It means preferential treatment because of being either a slave or a master [EG, Herm, Lns,
Lt, NIC, WBC], preferential treatment because of being poor and of low class or because of
being of high class and important [Lg, Lns, Lt], judging with partiality to either the rich or the
poor [NIC], showing partiality when distributing rewards and punishments [EG, Lt], not
applying the same standard of judgment to all [EG, TH], letting someone off because of who
that person is [Lns], being biased, being influenced by appearances [WBC], showing partiality
to a person because of the external advantages he/she has [ICC], judgment influenced by rank
or wealth [Alf, Mrt], not dealing out just punishment because of the rank and standing of the
offender [Ea, My], paying attention to people’s reputation when judging them, being
influenced when judging by whether the one being judged is important in the eyes of people
[TH], being influenced by a bribe [Mrt]. It can refer to favoritism which one might expect
from God because of his/her religious position [EGT].
QUESTION—With whom is it implied that there is no favoritism?
It is implied that there is no favoritism on the part of God [BAGD, EGT, Herm, Lg, Lns, Lt,
Mrt, NIC, NTC, SSA, TH, TNTC, WBC; NLT, TEV, TNT], on the part of the Lord Christ
[EG, My; CEV].

4:1 Masters, that-which (is) justa and fairb to (your) slaves give,
LEXICON—a. δίκαιος (LN 66.5; 88.12) (BAGD 5. p. 196): ‘just’ [LN (88.12); KJV, REB], ‘right’
[BAGD, LN (66.5), Lns; NIV], ‘upright’ [NJB], ‘proper’ [LN (66.5)], ‘fair’ [NTC; TEV]. The
phrase τὸ δίκαιον ‘that which is just’ is translated ‘justice’ [NASB]. The clause τὸ δίκαιον

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τοῖς δούλοις παρέχεσθε ‘that which is just to your slaves give’ is translated ‘treat your slaves
justly’ [Herm, NIC, WBC; NRSV, TNT], ‘deal justly with your slaves’ [NAB], ‘be just to
your slaves’ [NLT], ‘be fair with your slaves’ [CEV], ‘provide for your slaves justly’ [SSA].
It refers to what is obligatory in the face of certain requirements of justice [BAGD].
b. ἰσότης (LN 58.32) (BAGD 2. p. 381): ‘fair’ [NIV, NJB, REB], ‘equal’ [LN, Lns; KJV],
‘just’ [TEV], ‘square’ [NTC]. The phrase τὴν ἰσότητα ‘that which is fair’ is translated
‘fairness’ [BAGD; NASB]. The clause τὴν ἰσότητα τοῖς δούλοις παρέχεσθε ‘that which is
fair to your slaves give’ is translated ‘treat your slaves fairly’ [Herm, NIC, WBC; NRSV,
TNT], ‘deal fairly with your slaves’ [NAB], ‘be honest with your slaves’ [CEV], ‘be fair to
your slaves’ [NLT], ‘provide for your slaves fairly’ [SSA].
It is a second of two exhortations addressed to related parties, the first addressed to slaves
3:22–23 [SSA]. Some take 3:25 to be a general principle applicable to slaves and now applied
to masters [Lt]: the one doing wrong will be repaid for what he did wrong, and there is no
favoritism; therefore, you masters, give to your slaves that which is just and fair.
QUESTION—What is meant by δίκαιον ‘just’?
It means just [EG, ICC, Lt, Mrt, NTC, TNTC], right [Ea, Lns, TH], meeting the approbation
of God [Lns], what is right in God’s sight, what a master would not be ashamed of as a

Books, 1982.
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Christian [SSA]. It means recognizing what belongs to the slaves as human beings, as beings
created by God [Lg], what belongs to the slaves from a Christian viewpoint of what is
considered to be their right [My].
1. It joins two words which are not synonyms [Alf, Ea, Herm, ICC, Lg, Lns, SSA], but are
similar in meaning [SSA]. The two words have a mutual relationship [Herm]. ‘Fair’ has a
higher meaning than ‘just’ [Lg]. It is an extension of ‘just’ to matters for which there are no
specific rules [Alf].
2. It joins two words which are synonyms [NTC].
QUESTION—What is meant by ἰσότητα ‘fair’?
It means fairness [Alf, EG, ICC, Lt, Mou, NTC, SSA, TH, TNTC], equity [Alf, EGT, Lt,
Mou], even-handedness of treatment [EG, Lt], impartial treatment [Lt], what is reasonable
[SSA]. It means acting justly in ordinary things, in things where there are no strict rules to go
by [Alf], forming judgments because of a fair mind, in the cases in which there are no specific
rules to guide one [ICC]. It means equality [Ea, Lg, Lns, My]. It is equality in the sense of
reciprocal duty [Ea, Lns]. Just as the masters want the slaves to do right by them, so should
the masters deal in the same way with their slaves [Lns]. Slaves have to serve their masters,
and in the same way there are certain duties which the masters have towards their slaves.

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They are to give their slaves all to which they are entitled [Ea]. They are to live by the same
moral principles that the slaves are to live by [ICC]. It is equality in the sense of being equals
with them. The masters are to treat their slaves in a way which reflects the fact that they are
equals with them, the slaves being their Christian brothers [Lg, My] because both the masters
and the slaves have been redeemed [Lg]. This means that they are to treat them kindly [My].
QUESTION—What is meant by giving what is just and fair to one’s slaves?
It means to treat one’s slaves justly and fairly [EG, Herm, NIC, TH, WBC; NRSV, TEV,
TNT], to treat them fairly and give them an honest remuneration [Mrt], to deal justly and
equitably by them [Lt], not to defraud them [Mrt, WBC], not to treat them harshly or cruelly
[Ea, Mrt, WBC]. It means to provide for them justly and fairly. Sincere, wholehearted work
on the part of the slave should be matched by reasonable treatment on the master’s part
[SSA].
QUESTION—What is the significance of the middle voice of παρέχεσθε ‘give’?
It signifies ‘on your part’ [EGT, Lt], ‘on your side’ [Alf, ICC], ‘as far as you are concerned’
[Ea]. It is the self-activity of the masters [My], the effort put forth by them [Alf]. It signifies
reciprocation, the masters and slaves having corresponding duties [Lt].
knowing that also you have a-master in heaven.
QUESTION—What relationship is indicated by the use of the participle εἰδότες ‘knowing’?
It indicates grounds for the preceding exhortation [Ea, EG, Herm, Lg, Lns, My, NTC, SSA,
TH, WBC; NIV, NRSV]: masters, give to your slaves what is just and fair, since you know
that also you have a master in heaven.
QUESTION—What is meant by εἰδότες ‘knowing’?
It means to know, to be well aware [EG], to be aware [Alf], to realize [Herm; NAB], to be
conscious [My], to have come to know [Lns], to bear in mind, to continually keep in mind
[TH], to remember [NTC; TEV]. It is something which Christians have been taught [NIC,
WBC].
It means for your part [EG], as well as they [Alf]. The masters, like the slaves, have a master
in heaven [Ea, EG, SSA, WBC]. Just as they are masters to their slaves, so the Lord is master
to them [Alf]. They have a common master [Mrt, WBC].
QUESTION—To whom does κύριον ‘master’ refer?
It refers to the Lord Christ [EG, Mrt, My, NTC, WBC], to the Lord [Alf, Ea, Herm], to Christ
[EGT].
QUESTION—What is meant by ὑμεῖς ἔχετε κύριον ‘you have a master’?
It means they are accountable to a master [EG, Herm, NTC, SSA, WBC] for how they treat
their slaves [Herm, SSA]. They have to give account of what they do to their master in heaven
[Herm, Mrt, NTC] on the judgment day [Mrt]. He stands above them and sees what they do
[Herm]. He is the one who will decide if they have treated their slaves justly and fairly
[WBC]. They are under his law and are his servants [Ea]. They are his slaves [TH, TNTC],
they belong to him, they are owned by him [TH]. They are under the control of a master, who
is their real employer [EG] and is in authority over them [NTC]. He is over them [Lg]. He is
their master [Alf, Lg]. They need to obey him [WBC]. They should treat their slaves in the
way that they want their master in heaven to treat them [Ea, Lns, NIC, NTC], in the way he
treats them [Ea].
DISCOURSE UNIT: 4:2–18 [NTC]. The topic is closing exhortations and greetings.
DISCOURSE UNIT: 4:2–6 [EG, GNT, Herm, ICC, Lg, Lns, Mrt, NIC, SSA, TH, TNTC,
WBC; NAB, NIV, NJB, NLT, TEV]. The topic is more instructions [NIV, TEV], final

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exhortations [GNT, Herm, TH], final exhortations regarding prayer, life, and speech [Lg],
final exhortation to be persistent in prayer and to behave in a right manner toward unbelievers
[WBC], exhortation to pray persistently, to pray for Paul and to always speak wisely and
graciously to unbelievers [SSA], exhortation to continual prayer and thanksgiving, to praying
for Paul, and to being wise in deed and word [ICC], exhortation to watch and pray [NIC],
encouraging the Colossians to pray [NLT], prayer and behavior [Mrt], praying and witnessing
[EG], the new life lived in the world [TNTC], more traits of the Christian life [Lns], the
apostolic spirit [NAB, NJB].
DISCOURSE UNIT: 4:2–4 [Lt, NTC, SSA]. The topic is urging the Colossians to pray
[NTC], the obligation to pray and give thanks, with special intercession for Paul [Lt],
exhortation to pray persistently and to pray that God would give Paul opportunities to declare
the secret message about Christ [SSA].
4:2 Perseverea in-prayer, being-watchfulb inc it withd thanksgiving,
LEXICON—a. pres. act. impera. of προσκαρτερέω (LN 68.68) (BAGD 2.a. p. 715): ‘to persevere’
[Herm, NIC, NTC, WBC; REB, TNT], ‘to be persevering’ [NJB], ‘to persist’ [LN], ‘to be
persistent’ [TEV], ‘to hold steadfastly’ [Lns], ‘to continue’ [KJV], ‘to keep on’ [LN], ‘to
devote oneself’ [LN; NASB, NIV, NLT, NRSV], ‘to be devoted, to busy oneself, to be busily
engaged’ [BAGD]. The clause τῇ προσευχῇ προσκαρτερεῖτε ‘persevere in prayer’ is
translated ‘pray perseveringly’ [NAB], ‘pray persistently’ [SSA], ‘never give up praying’
[CEV]. This verb means to continue doing something, putting forth intense effort, and
possibly implying in spite of difficulty [LN].
b. pres. act. participle of γρηγορέω (LN 23.72; 23.97; 27.56) (BAGD 2. p. 167): ‘to be
watchful’ [BAGD, Herm, LN (23.72; 27.56); NIV], ‘to watch’ [Lns; KJV], ‘to watch for the
Lord’s return’ [WBC], ‘to be vigilant’ [LN (27.56)], ‘to keep alert’ [NIC, NTC; CEV, NASB,
NRSV, TEV], ‘to be alert’ [LN (27.56), SSA], ‘to be on the alert’ [BAGD; TNT], ‘to be
attentive’ [NAB], ‘to stay awake’ [LN (23.72); NJB], ‘to be wide awake about’ [BAGD], ‘to
remain alive, to be alive’ [LN (23.97)]. The participle is translated by a prepositional phrase:
‘with minds alert’ [REB], ‘with an alert mind’ [NLT]. The participle is translated in the
imperative mood [BAGD, Herm, SSA; KJV, NAB, TEV, TNT]; in the indicative mood
[WBC; NJB]. This verb means to remain fully alive and alert [LN (23.97)].
c. ἐν with dative object (LN 89.76; 89.80) (BAGD II.3. p. 260): ‘in’ [BAGD, Herm, Lns, NIC,
NTC; KJV, NASB, NRSV], ‘to’ [NAB], ‘while at the same time’ [LN (89.80)], ‘by means of,
through, by’ [LN (89.76)], not explicit [SSA, WBC; CEV, NIV, NLT, REB]. The
prepositional phrase ἐν αὐτῇ ‘in it’ is translated ‘as you pray’ [TEV, TNT]. The participial
phrase γρηγοροῦντες ἐν αὐτῇ ‘being watchful in it’ is translated ‘as you stay awake to pray’
[NJB].
d. ἐν with dative object (LN 89.26; 89.48; 89.80; 89.84): ‘with’ [Herm, LN (89.80; 89.84),
NIC, NTC; KJV, NASB, NRSV, REB], ‘in’ [Lns], ‘when, while, during’ [BAGD], ‘while at
the same time’ [LN (89.80)], ‘with the result of’ [LN (89.48)], ‘because of’ [LN (89.26)]. The
prepositional phrase ἐν εὐχαριστίᾳ ‘with thanksgiving’ is translated ‘in a spirit of
thanksgiving’ [NAB], ‘giving thanks to God’ [TEV], ‘and be thankful’ [WBC; CEV], ‘and be
thanking God’ [SSA], ‘and a thankful heart’ [NLT]. The participial clause γρηγοροῦντες ἐν
αὐτῇ ἐν εὐχαριστίᾳ ‘being watchful in it with thanksgiving’ is translated ‘being watchful and

pres. present
act. active
impera. imperative
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thankful’ [NIV], ‘and as you pray be on the alert and thankful’ [TNT], ‘and be thankful as you
stay awake to pray’ [NJB].
QUESTION—To whom is this verse addressed?
It is addressed to the entire congregation [Lg, Mrt, SSA, WBC].
QUESTION—What is meant by προσκαρτερεῖτε ‘persevere’?
It means to persist in, [Ea, EG, SSA, WBC], to be persistent in [EG, Mrt, NIC, SSA, TH], to
be strongly persistent in, to importune [Lg], to be persevering in [Lg, Mrt, NIC, SSA], to
apply oneself perseveringly to [My], to continue in [Ea, NTC, TH, WBC] steadfastly [WBC],
to be steadfast in [EGT, SSA], to continue steadfast in, to be earnest and unceasing in [Lt], to
adhere to, to be busily engaged in, to be devoted to [EG, WBC], to always maintain the
practice of, as a habit [EG], to not stop [TH], to be regular, steady and thorough in [TNTC], to
busy oneself with [Herm], to be occupied with [Alf]. It means to hold with all the strength of
one’s mind and heart and thus not to neglect the thing which is held or allow it to drop [Lns].
It refers to praying persistently [SSA], to praying with persevering energy [Ea], to praying
without ceasing [Lg, Lt, My], to being determined in prayer, having resolved not to give up
and not to grow weary [Mrt, WBC]. It is the opposite of fainting [EGT].
QUESTION—What is meant by προσευχῇ ‘prayer’?
It includes both public and private prayer, all kinds of prayer and worship [Lns]. It means
petition [Ea, WBC], intercession, praying for the world which does not know God [TNTC]. It
is petition for the needs of oneself and others, confession of sin, spiritual warfare, and worship
[NTC].
QUESTION—What relationship is indicated by the use of the participle γρηγοροῦντες ‘being
watchful’?
1. It is used in an imperative sense [BAGD, Ea, EG, Herm, Lns, Lt, NIC, TH; KJV, NAB,
TEV, TNT]: be watchful in it.
2. It indicates circumstance [Mrt, NTC, SSA, WBC; CEV]: persevere in prayer, while at the
same time being watchful.
3. It indicates manner [Lg, My; NLT, REB]: persevere in prayer with a watchful spirit.
QUESTION—What is meant by γρηγοροῦντες ‘being watchful’?
It means to be watchful [Alf, Ea, EG, EGT, Lg, Mrt, My, NIC, TH, WBC], to be vigilant [EG,
Mou, My, NTC, SSA, WBC], to be awake [Ea, EG, Mrt, TNTC] spiritually [Ea, Mrt], to be
on guard [Ea, Herm], to keep one’s heart and mind awake [Lt], for one’s mind to be awake
[TH], to be on the alert [EG, WBC], to remain alert [NTC, SSA, TNTC], to be mentally alert
and attentive [My], to pay attention [TH]. It is the opposite of being listless [Lt, SSA] or
lethargic [Mou, SSA], of being remiss and indolent [Alf], of being weary and distracted [My],
of being torpid [Ea] or careless [Ea, ICC]. It means being mentally and spiritually alert,
possibly referring to being watchful for the coming of Christ [EG] or being watchful against
temptation [EG, EGT, TH]. It refers to being watchful in expectation of the coming of Christ
[WBC]. It does not refer to being watchful for Christ’s coming, but it is the way Christians
should always live [Herm]. It means being watchful so that nothing takes us away from Christ
[Lns], so that we do not lose God’s gifts [EGT]. It refers to being on guard against remissness,
slackness, formality, and unbelief [Ea]. It may refer to watching for the answers to our prayers
[TNTC]. The watchfulness is directed towards God’s blessings [Lg]. It refers to being alive to
our own needs, to the dangers that threaten the church, to blessings we have received and
those which have been promised [NTC], being alive to the needs of the world and to God’s
will [NIC, NTC], being prepared at all times to give to our Master an account of ourselves and
of our stewardship [NIC]. It may refer to paying attention to what we are saying to God [TH].
It may also have a secondary allusion to not falling asleep physically [Mou; NJB]. Praying is
the way one exercises watchfulness [EGT, Herm].
QUESTION—What relationship is indicated by ἐν ‘in’ in the phrase ἐν αὐτῇ ‘in it’?
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1. It indicates a circumstance of praying [EG, Lg, Lns, Lt, Mou, My; CEV, NLT, TEV, TNT]:
be watchful while you pray.
2. It indicates means of praying [EGT, Herm]: be watchful by praying.
QUESTION—What relationship is indicated by ἐν ‘with’ in the phrase ἐν εὐχαριστίᾳ ‘with
thanksgiving’?
1. It indicates a circumstance of praying [EG, Herm, Mrt, SSA, TH, WBC; CEV, NIV, NLT,
REB]: pray while, at the same time, giving thanks. Thanksgiving should always be a part of
our prayer [EG, Herm, TH].
2. It indicates a circumstance of being watchful [My; NJB]: being watchful in it while, at the
same time, being thankful.
3. It indicates the circumstance of persevering in prayer and being watchful [Lns]: persevere in
prayer and watch in it while, at the same time, being thankful.
4. It indicates the manner of being watchful [Alf; KJV, NASB, NRSV]: being watchful in it
with a thankful attitude.
5. It indicates the result of being watchful [Lg, NTC]: being watchful in it, and therefore giving
thanks. The watchfulness is directed towards God’s blessings [Lg].
6. It indicates the reason for being watchful [EGT]: being watchful in it because of being
thankful. We do not want to lose God’s gifts for which we are thankful [EGT].
QUESTION—What is meant by εὐχαριστίᾳ ‘thanksgiving’?
1. It is the attitude of thankfulness [Alf, Mrt, My; CEV, NAB, NASB, NIV, NJB, NLT, REB,
TNT]: being thankful. It means being cheerful [Alf].
2. It is the expression of thankfulness [EGT, Herm, Lg, Lns, Lt, NTC, SSA, WBC; TEV]:
thanking God. The expression of thanksgiving arises from a thankful attitude [EGT, Lg, Lns].
It is implied that the thanksgiving is to be directed to God [Herm, NTC, SSA, WBC; TEV], to
Christ [Lns].
QUESTION—What is the implied object of εὐχαριστίᾳ ‘thanksgiving’?
The implied object of thanksgiving is all the blessings we have received [Ea, My, NTC],
God’s gifts [EGT], the past, present, and future mercies of God and his mighty acts in Christ
[Mrt], all that Christ has done for us and all that we have because of being in him [Lns],
having been freed from darkness and transferred into Christ’s kingdom [WBC], the answers
to our prayers [TNTC], the privilege of praying [Ea], whatever happens to us [NTC].
4:3 praying at-the-same-time also for us,
QUESTION—What relationship is indicated by the use of the participle προσευχόμενοι
‘praying’?
It is used in an imperative sense [EG, Herm, ICC, Lns, Lt, Mrt, NIC, NTC, SSA, TH, WBC;
all versions except KJV, NASB]: pray at the same time also for us.
QUESTION—What is meant by προσευχόμενοι ‘praying’?
It means interceding [EG, Mrt, My, TNTC, WBC], offering up petitions [Herm, Lt, WBC],
supplicating [Ea, Lg]. The present tense signifies that the praying is an ongoing activity
[WBC].
QUESTION—What is meant by ἅμα ‘at the same time’?
It means at the same time [EG, Herm, Lns, My, NTC, WBC; NASB, NRSV, TEV, TNT].
Persevering in prayer and interceding are done at the same time [EG]. Praying for the coming
of the kingdom and praying for Paul and his coworkers are done at the same time [WBC]. It
means whenever they pray [Herm, TH]. When the Colossians pray, Paul wants them to also
pray for him and his coworkers [Lg, Lns, Lt, NTC]. When they pray for themselves and for
other people and things, he wants them to also pray for him and Timothy [My]. While praying
as commanded in 4:2, they would, along with other matters, pray for Paul [SSA].
They are to pray not only for themselves and for other people and things, but also for Paul and
Timothy [My].
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QUESTION—What relationship is indicated by περί ‘for’?
It means on behalf of [EG, Mrt], introducing the person on whose behalf the petition is made
[EG].
1. It refers to Paul and Timothy [Alf, Ea, EG, ICC, Lg, Lns, Lt, My, NTC, WBC], Epaphras
[EG, Lg, Lt], and to those mentioned in 4:10–14 [Ea, ICC, NIC, NTC, WBC], to Paul and his
coworkers [EG, EGT, Lg, Lns, Lt, Mrt, TH], to all Christian workers [Lt]. However, here
Paul is thinking primarily of his own situation [EG, WBC], of his own spiritual need [NIC].
Paul’s imprisonment also kept Timothy from being able to freely work [My].
2. It refers to Paul alone [Herm, SSA].
that God may-opena for-us a-door of-the message to-speak the mysteryb of-Christ,
LEXICON—a. aorist act. subj. of ἀνοίγω (LN 71.9) (BAGD 1.a. p. 71): ‘to open’ [BAGD, Herm,
Lns, NIC, NTC, WBC; KJV, NASB, NIV, NRSV, TNT], ‘to throw open’ [NJB]. The phrase
ἀνοίξῃ θύραν ‘may open a door’ is an idiom meaning ‘to make it possible’ [BAGD, LN], ‘to
give (many) opportunities’ [SSA; NLT], ‘to give a good opportunity’ [TEV], ‘to make a way’
[CEV], ‘to provide an opening’ [NAB, REB].
b. μυστήριον: ‘mystery’. See this word at 1:26; 2:2.
1. It indicates the content of the prayer which Paul asked the Colossians to pray [Ea, EG, Lns,
Lt, My, NIC, SSA, WBC; NJB, REB, TNT]: praying for God to open for us a door of the
message. But the purpose for the prayer also is that this will happen [Ea].
2. It indicates the contemplated result of the prayer which Paul asked the Colossians to pray
[Alf, Mrt, NTC, TH; TEV]: praying for us, so that God will open for us a door of the
message.
QUESTION—What is meant by ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν ‘that God may open for us a
door’?
It means that God may give them an opportunity [Alf, Ea, EG, Herm, Lns, Lt, Mou, NIC,
SSA, TH, WBC; NLT, TEV], provide an opening [Alf, EG, Mou, NTC; NAB, REB], or clear
an unimpeded path [Herm]. It is a prayer that God will remove any obstruction [EGT, ICC] so
that there would be no hindrance [My]. It refers to free activity [Ea, Lg, Mrt, My]. It may
refer to Paul being released from prison [Alf, Ea, EG, EGT, Lg, Lns, Mrt, My, WBC]. He
wanted to go to Colosse. His activity was not completely non-existent while he was in prison,
but it was limited [Lg]. He was thinking of a new opportunity for him and his coworkers
when he would be released from prison. He hoped it would be to go to Spain [Lns]. Others
think that it does not refer to Paul’s being released from prison, since God gave him
opportunities in Rome while he was a prisoner [NIC, NTC]. Paul wanted the open door right
there in prison. He wanted to always and in all circumstances proclaim the message freely and
effectively [NTC]. The aorist tense signifies that it is a one-time opening [Lns].
QUESTION—What is meant by λόγου ‘message’?
It means message [EG, NIC, NTC, TH, WBC; NIV, TNT], God’s message [TEV], the
message which comes from God, the Christian message [TH], the gospel message [NIC,
WBC], the missionary message [Mrt]. It means the word [ICC, WBC; NASB, NRSV], the
word of the gospel [ICC, WBC], the gospel [Lt; REB], the word of God [TNTC]. It means
preaching [Ea, EG, Herm, SSA], preaching the gospel [EG, Lt, Mou, My], announcing the
message [NJB], proclaiming the word of the gospel [Lns]. It means utterance [Ea; KJV].
QUESTION—How are the nouns related in the genitive construction θύραν τοῦ λόγου ‘a door
of the message’?

subj. subjunctive
243

The door is for the message [EG, ICC, Lns, Lt, NIC, NTC, SSA, TNTC, WBC; NASB, NIV,
NRSV, REB], an opening for the message [NTC; REB], an opportunity to preach the gospel
[Ea, Herm, Lt, Mou; NLT], opportunities to proclaim the message [EG, Lns, SSA; TEV],
being able to preach the gospel unhindered [My], that any obstruction to the progress of the
word be removed [EGT]. It means missionary opportunity [Mrt]. Paul desires that the
progress of the gospel not be hindered, that there be opportunities for evangelism [EG]. It
means that there would be a way for the message to get into the hearts, minds, and lives of
people and of communities [TNTC]. When Paul is released from prison, he hopes that God
will give him and his coworkers a new opportunity to work in God’s mission, and that their
work will be fruitful [Lns]. Paul wants to have another opportunity to proclaim the Christian
message freely [TH]. He wants an opportunity to evangelize effectively [WBC].
QUESTION—What relationship is indicated by the use of the infinitive λαλῆσαι ‘to speak’?
1. It indicates result [Ea, EGT, ICC, Lns, Lt, Mrt; NASB, NIV]: that God may open for us a
door of the message, so that we may speak the mystery of Christ.
2. It indicates amplification [Herm, Lg, TH, TNTC; NLT, TEV, TNT]: that God may open for
us a door of the message, that is, that we may speak the mystery of Christ.
3. It indicates purpose [Alf, EG, My, SSA]: that God may open for us a door of the message in
order that we may speak the mystery of Christ. This can refer to public speaking [EG, My,
SSA]. Paul wanted the mystery of Christ not to be suppressed, but to be allowed to be
proclaimed [My].
QUESTION—What is the significance of the aorist tense of λαλῆσαι ‘to speak’?
It signifies a speaking which is effective [Lns].
QUESTION—What is meant by τὸ μυστήριον ‘the mystery’? See the question regarding this
word at 1:26.
Its general meaning is a truth which humans cannot know except by revelation [EG, Lns, Lt,
Mou, Mrt, NTC, TH, WBC], a truth which once was unknown, but now has been made
known [EG, ICC, Lg, Mou, My, NIC, NTC, TH, TNTC] in the person of Christ [EG, Lg,
Mou, NTC, TH, TNTC], truths which are now revealed [SSA], God’s purpose which had
been kept secret, but now it was revealed [NIC, WBC], God’s open secret [EG]. It is the
message of salvation [Herm, Lns, Mrt, My, NTC, TNTC, WBC] which, because of the death
of Jesus, is available to every person who believes, regardless of who they are [Lns]. It is the
gospel [Ea, TH], the essential part of the gospel [Lg]. It is the inclusion of the Gentiles in the
gospel message [Ea, ICC, Lt, WBC]. It is a reality in the hearts and lives of people of every
class and nation [NTC]. The mystery is made known by speaking it [Lns]. It is made known
as the gospel is preached and taught in an effective way [WBC]. It is made known by the
preaching of the apostles, but is accessible only to those who believe [Mrt].
QUESTION—How are the nouns related in the genitive construction τὸ μυστήριον τοῦ
Χριστοῦ ‘the mystery of Christ’?
1. The mystery is about Christ [Ea, EGT, Lns, Mrt, NTC, SSA, TH; CEV]: the mystery, which
is about Christ. Christ is the content of the mystery [EGT, NTC, TH], the subject and theme
of the mystery [Ea]. The mystery centers in Christ [Mrt].
2. Christ is the mystery [EG, Herm, Mou, TNTC]: the mystery, which is Christ.
3. Christ brought the mystery to pass [My].
for which also I-have-been-bound,a
LEXICON—a. perf. pass. indic. of δέω (LN 37.114) (BAGD 1.b. p. 177): ‘to be bound’ [BAGD], ‘to
be in bonds’ [Herm, Lns; KJV], ‘to be in chains’ [WBC; NIV, NJB, NLT], ‘to be imprisoned’

perf. perfect
pass. passive
244

[LN; NASB], ‘to be put in jail’ [LN], ‘to be in jail’ [CEV], ‘to be in prison’ [NTC, SSA;
NRSV, REB, TEV, TNT], ‘to be a prisoner’ [NIC; NAB, NIV]. The perfect tense signifies
that Paul was still in the state of having been bound [Alf, Ea, EG, EGT, Herm, Lg, Lns, Lt,
Mrt, My, NIC, NTC, SSA, TH, TNTC, WBC; all versions except NASB].
It is grounds for Paul’s request for prayer on his behalf [Ea, My, SSA]: pray at the same time
also for us, since I have been bound because of declaring the mystery. The reason he was in
prison was because he proclaimed the gospel to the Gentiles, so that was a special reason why
they should pray for him. As they prayed for the others for whom he requested prayer, he
wanted them to especially remember him [Ea].
QUESTION—What relationship is indicated by διά ‘for’?
It indicates reason [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA,
TH, TNTC, WBC; NJB, TEV]: because of the mystery I have been bound.
It refers to the mystery [Alf, EG, Herm, NIC], to the proclamation of the mystery [Ea, EGT,
ICC, Lg, Lns, Lt, Mrt, My, NTC, SSA, TH, TNTC, WBC], especially to the free inclusion of
the Gentiles [EGT, ICC, Lns, Lt].
It was on account of the mystery that Paul was a minister, and it was also on account of the
mystery that he had been bound [Alf]. Because he had made the mystery known, he also had
been bound [My]. Paul had suffered other afflictions besides having been bound [Lg]. It
means indeed [REB].
QUESTION—What is meant by δέδεμαι ‘I have been bound’?
1. It means that Paul was literally bound [Ea, EG, Herm, Lns, Lt, Mrt, My, NTC; KJV, NIV,
NJB, NLT] in chains [Ea, EG, Mrt, NTC; NIV, NJB, NLT].
2. It merely means that Paul was in prison [EGT, NIC, SSA, TH, TNTC; CEV, NAB, NASB,
NRSV, REB, TEV, TNT].
4:4 that I-may-clearly-speaka it as it-is-necessaryb for-me to-speak.
LEXICON—a. aorist act. subj. of φανερόω (LN 28.36) (BAGD 1.a. p. 852): ‘to speak clearly’
[NAB], ‘to proclaim clearly’ [NIV, NJB, NLT], ‘to make clear’ [NTC; CEV, NASB, TEV],
‘to make plain’ [BAGD, LN; REB, TNT], ‘to make manifest’ [KJV], ‘to make known’
[BAGD, Herm, LN, NIC, WBC], ‘to make known publicly’ [SSA], ‘to reveal’ [BAGD, LN],
‘to reveal clearly’ [NRSV], ‘to show’ [BAGD], ‘to disclose, to bring to the light’ [LN], ‘to
make public’ [Lns].
b. pres. act. impersonal verb: δεῖ (LN 71.21; 71.34): ‘to be necessary’ [LN (71.34)], ‘one
ought, one should, one has to’ [LN (71.21)], ‘one must’ [LN (71.34)]. The verb phrase δεῖ με
‘it is necessary for me’ is translated ‘it is my duty’ [REB], ‘I (will make the message as clear)
as possible’ [CEV]. The phrase is translated by a personal verb: ‘I ought’ [Herm, Lns, NIC,
NTC; KJV, NASB, NJB, TNT], ‘I should’ [WBC; NIV, NLT, NRSV, TEV], ‘I must’ [NAB],
‘I am obligated’ [SSA]. The compulsion can come from one’s feeling of duty or from law,
custom or circumstances [LN (71.21)].
1. It indicates the second part of the content of the prayer [EG, Lns, WBC; CEV, NJB, REB,
TNT]: praying that God may open for us a door of the message to speak the mystery of Christ,
and praying that I may clearly speak it.
2. It indicates the contemplated result of the open door [Lt; NRSV]: praying that God may open
for us a door of the message to speak the mystery of Christ, so that I may declare it fearlessly.
3. It indicates purpose [Alf, Ea, Lg, My, NIC, SSA; NASB].

indic. indicative
245

3.1 It indicates the purpose of the prayer which Paul asked the Colossians to pray [Alf, Ea, EGT,
SSA]: praying that God may open for us a door of the message to speak the mystery of Christ,
in order that I may clearly speak it.
3.2 It indicates the purpose of speaking the mystery of Christ [Lg, My]: to speak the mystery of
Christ, in order that I may make it clear.
QUESTION—What is meant by φανερώσω ‘I may clearly speak’?
It means to make known [Alf, EG, Herm, SSA, WBC], to publish openly [NIC, WBC], to
show people what they could not see or did not know before [SSA], to make manifest [Ea, Lg,
Mou, My, TNTC], to reveal [EG, Herm, TNTC, WBC], to show [EG, WBC], to declare
fearlessly [Lt], to declare openly, boldly, clearly, fully [EG], to make clear [EGT], to make
the meaning clear [TH], to announce [TH, TNTC], to explain the deeper implications [TH]. It
is accomplished by preaching [My]. While Paul was in prison, he wanted to make the mystery
of Christ public in the imperial court [Lns].
QUESTION—To what does αὐτό ‘it’ refer?
It refers to the mystery of Christ in 4:3 [Ea, EG, Herm, Lg, Lns, Mou, My, NIC, SSA, TH,
TNTC, WBC; KJV, NAB, NIV, NJB, NLT, REB, TEV, TNT].
1. It indicates manner [Ea, EG, EGT, Mou, My, NTC, TNTC, WBC; NAB, NASB, NIV, NJB,
NLT, NRSV, TEV]: that I may clearly speak in the way which it is necessary for me to speak.
The phrase ‘as it is necessary for me to speak’ has a conjoining relationship to the first part of
this clause [NTC, WBC]: that I may clearly speak it, and that I may speak as I ought to speak.
2. It indicates grounds [SSA, TH].
2.1 It is grounds for Paul’s request for prayer for an open door in 4:3 [SSA]: praying for me that
God may open for me a door of the message, since I am obliged to declare the mystery
2.2 It is grounds for Paul’s request for prayer that he may speak the message clearly [TH]: pray
that I may clearly speak it, since that is what I must do.
QUESTION—What is meant by δεῖ ‘it is necessary’?
It means one ought [Alf, Ea, EG, Mou, NIC, WBC], one should [NTC], one is under
obligation [Mrt, TNTC], one is obliged [SSA], one is constrained [SSA], one is bound [Lt,
Mrt], one must [EG, My, TH], it is necessary [EG, My, SSA, TH], it is a duty. It is a
compulsion which comes from divine appointment [EG]. It refers to the divine call for Paul to
take the gospel to the Gentiles [Lg], to what his apostolic calling required [Alf]. Because of
God’s command, Paul had a duty and obligation to spread the word [Herm]. As an apostle, it
was necessary for Paul to do God’s work in an unhindered way [My]. It was Paul’s God-given
responsibility to announce the gospel message clearly [TH]. It refers to announcing the
mystery in such a way as to make it clear [TH; NAB, NIV, NRSV, REB, TEV, TNT], to
proclaiming it as clearly as Paul ought [NJB, NLT], to announcing it in such a way as to bring
his hearers to true knowledge and understanding [TNTC], to using the words which Paul
ought to use in proclaiming the mystery [NIC]. He wanted to speak as he should—clearly,
boldly [NTC], graciously and wisely [NTC, WBC]. It is the right way in which Paul should
speak in any given circumstance [WBC]. It refers to being free to travel [Ea, Lg, My], free to
speak [Ea, EGT], free to work [My], and it also refers to boldness [Ea, Lg, My], to zeal [Lg],
to not compromising the message [Ea].
QUESTION—What is the implied object of λαλῆσαι ‘to speak’?
The implied object is the mystery [EG, Herm, Lns, Mrt, My, NIC, SSA, TH, TNTC, WBC;
NAB, NIV, NJB, REB, TEV, TNT].
QUESTION—What is the significance of the aorist tense of λαλῆσαι ‘to speak’?
It signifies effective speaking on a specific occasion, that is, when Paul would stand before
the imperial court for his trial. The open door for which Paul requested prayer in 4:3 was
dependent on the outcome of that trial, on how the court would regard the gospel [Lns].
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DISCOURSE UNIT: 4:5–6 [Lt, NTC, SSA]. The topic is the stressing of wise behavior and
gracious speech [NTC], the obligation to behave in a proper manner towards unbelievers [Lt],
the command to always speak wisely and graciously to unbelievers [SSA].
4:5 Ina wisdom walkb toward the-ones outside,c the time redeeming.d
LEXICON—a. ἐν with dative object (LN 89.84): ‘in’ [Herm, Lns, NIC; KJV], ‘with’ [LN; NASB].
The prepositional phrase ἐν σοφίᾳ ‘in wisdom’ is translated ‘wisely’ [NTC, SSA; NJB, NLT,
NRSV, TNT]. The verb phrase ἐν σοφίᾳ περιπατεῖτε ‘in wisdom walk’ is translated ‘be wise
in the way you act’ [NIV, TEV], ‘be wise in your behavior’ [WBC], ‘be wise in your
dealings’ [REB], ‘be prudent in dealing’ [NAB]. The intent of this phrase is included in the
translation for ‘the time redeeming’ [CEV].
b. pres. act. impera. of περιπατέω (LN 41.11) (BAGD 2.a.δ. p. 649): ‘to walk’ [BAGD, Lns;
KJV], ‘to conduct oneself’ [BAGD, Herm, NIC, NTC; NASB, NRSV], ‘to behave’ [LN;
TNT], ‘to act’ [SSA; NIV, NJB, TEV], ‘to live’ [NLT], ‘to deal’ [NAB], ‘to be’ [CEV]. This
verb is translated by a noun: ‘behavior’ [WBC], ‘dealings’ [REB]. It refers to a customary
manner of living or behaving [LN]. It refers to walking in an ethical sense [Ea, EG]. The
imperative mood is translated by a participle [NAB]; in the indicative mood [NIV, TEV]. The
present tense signifies a continual, daily walk [Lns, NTC]. Behavior at any time is referred to
[SSA].
c. ἔξω (LN 11.10) (BAGD 1.a.β. p. 279): ‘without’ [Lns; KJV], ‘outside’ [BAGD, NIC]. The
phrase τοὺς ἔξω ‘the ones outside’ is translated ‘outsiders’ [Herm, LN, NTC, WBC; NAB,
NASB, NIV, NJB, NRSV, REB, TNT], ‘unbelievers’ [CEV], ‘those who are not believers’
[TEV], ‘those who do not believe in the Lord Jesus’ [SSA], ‘those who are not Christians’
[NLT]. It refers to those who are not members of a particular group [LN].
d. pres. mid. participle of ἐξαγοράζω (LN 65.42) (BAGD 2. p. 271): ‘to redeem’ [KJV], ‘to
make the most of’ [BAGD, Herm, NTC; NAB, NASB, NIV, NLT, NRSV], ‘to make the best
of’ [NJB], ‘to make good use of’ [LN; CEV, TEV], ‘to make full use of’ [TNT], ‘to use’
[SSA], ‘to use to the full’ [REB], ‘to take advantage of’ [LN], ‘to buy up’ [Lns, NIC], ‘to
snap up’ [WBC]. The participle is translated by an imperative [Herm, SSA; NAB, NIV, NLT,
REB, TNT]. The clause τὸν καιρὸν έξαγοραζόμενοι ‘the time redeeming’ is an idiom which
refers to making use of opportunities [LN, Lns, NIC, NTC, SSA, WBC; NAB, NASB, NIV,
NLT, REB, TEV]. The present tense signifies that redeeming the time is a characteristic of
walking in wisdom [Lg].
QUESTION—How is this verse related to what precedes?
It is a return to general principles they are to follow [NIC, SSA, WBC]. Paul wanted the
Colossians to follow the same principles for their lives as those which he asked them in 4:3–4
to pray for him and his coworkers [NTC]. When the Colossians pray for the progress of the
gospel in the world, they will then not want to hinder the gospel’s effectiveness in Colosse by
unwise conduct [Lns].
It indicates manner [EG, Lt, Mou, NIC, NTC, SSA, TH, WBC; NJB, NLT, NRSV, TNT]:
walk wisely. It indicates that wisdom should be a characteristic of the walking [Ea].
QUESTION—What is meant by ἐν σοφἰᾳ περιπατεῖτε ‘in wisdom walk’?
It means conducting oneself in such a way as to demonstrate to unbelievers that the
Christianity of the congregation is authentic [Herm], giving no grounds for criticism [Herm,
TNTC, WBC], making Christianity attractive to unbelievers [Ea]. It is avoiding things which
might prejudice unbelievers against the gospel [Ea, EGT, Lns, Mrt], doing the things which
may make them desire to become Christians [Ea, Herm, Lns, NTC]. It is showing by the way
one lives that the false reports about Christians are untrue. It is living with the thought in mind

mid. middle
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that the reputation of the gospel depends on our conduct [NIC, NTC], realizing that although
few unbelievers read the Bible, they read our lives [Ea, NIC, NTC]. It is demonstrating
generosity, love, sweet temper, and amiability. It includes discretion in witnessing at the
proper time and place [Ea]. It is witnessing lovingly, tactfully, boldly, uncompromisingly, and
at the proper time [Mou]. It is following Christ as the pattern for our lives, which is full and
authentic living [TNTC].
QUESTION—What is meant by πρός ‘toward’?
It means towards [EG, ICC, Mou; KJV, NASB, NIV, NRSV, TEV, TNT], with [NJB], in
one’s dealings with [Lt, WBC], in dealing with [EG], in one’s contact with [Lns], in relation
to [Alf, EGT], in reference to [Ea], in the sight of [NIC], among [NLT]. It refers to the social
direction [My], to the direction of the walk [Lg].
QUESTION—What relationship is indicated by the use of the participle έξαγοραζόμενοι
‘redeeming’?
1. It is used in an imperative sense [Ea, EG, EGT, Herm, ICC, Lt, NIC, NTC, SSA, TH; NAB,
NIV, NLT, REB, TNT]: redeem the time. It indicates specific [Ea, SSA]: walk in wisdom
toward the ones outside; specifically, use every opportunity to do this. It indicates conjoining
[NTC; NLT, TNT]: walk in wisdom toward the ones outside, and redeem the time. It indicates
contraexpectation [REB]: walk in wisdom toward the ones outside, but redeem the time.
2. It indicates amplification [Lg, My]: walk in wisdom toward the ones outside, that is,
redeeming the time.
3. It indicates means [WBC]: walk in wisdom toward the ones outside by using to the full
every opportunity that comes.
4. It indicates result [TNTC]: walk in wisdom toward the ones outside, then you will be able to
use opportunities for witness.
QUESTION—What is meant by τὸν καιρὸν έξαγοραζόμενοι ‘the time redeeming’?
It means buying up all the opportunities which time offers [EG, Herm, NIC], grasping those
opportunities while they last [NIC], making the most of all opportunities [Lns], using
opportunities to the full, exploiting them [WBC], eagerly seizing every opportunity [EG,
Mou] to promote God’s kingdom and using those opportunities wisely and resourcefully
[EG], making use of every favorable point of time to further God’s kingdom and to win others
[Lg], seizing opportunities when they occur to do good to the ones outside, and in that way
helping the gospel to spread [EGT], letting no opportunity slip through our hands to further
God’s cause by what we say and do, buying up every passing moment [Lt], snapping up every
opportunity for service and witness, using our time and energy in ways which will attract
those who have not yet come into the fellowship of the church [Mrt], thinking of time as
affording opportunity for witness and using it eagerly in that way, snapping up all such
opportunities as one snaps up a bargain [TNTC], using to the full the opportunity to witness to
unbelieving neighbors while that opportunity lasts [NIC], making good use of every
opportunity we have to show that we are believers and to witness of our faith to unbelievers
[TH], taking advantage of every opportunity to manifest the reality of one’s faith [LN], using
to the full every opportunity to act wisely toward unbelievers, making the most of such
opportunities [SSA], not failing to use our time for wise contacts with unbelievers [My]. It
means availing ourselves of all opportunities to bring blessing to others, to bring others to
Jesus, and it may even mean looking for such opportunities [NTC]. Whenever one has the
opportunity to walk in wisdom toward those without, he/she should seize on that opportunity
and never allow any such opportunity to be lost [Ea]. It means being thankful for each day
God gives and not idling away the time [Herm].
4:6 Your speech always with grace,a with-salt having-been-seasoned,
LEXICON—a. χάρις (LN 88.66) (BAGD 1. p. 877): ‘grace’ [LN, Lns, NIC; KJV, NASB, NIV],
‘graciousness’ [BAGD, Herm, LN], ‘charm’ [TNT], ‘attractiveness’ [BAGD], ‘kindness’
[LN]. The prepositional phrase ἐν χάριτι is translated ‘gracious’ [NTC, WBC; NAB, NLT,
248

NRSV, REB], ‘pleasant’ [CEV, TEV], ‘pleasantly’ [NJB]. The two phrases ἐν χάριτι ‘with
grace’ and ἅλατι ἠρτυμένος ‘with salt having been seasoned’ are translated by one word:
‘graciously’ [SSA].
1. It is conjoined with 4:5 [Lg, Lns, TH]: in wisdom walk toward the ones outside, the time
redeeming, and your speech always with grace, with salt having been seasoned.
2. It is a specific example of the first part of 4:5 [ICC, SSA]: in wisdom walk toward the ones
outside, in particular, your speech always with grace, with salt having been seasoned.
QUESTION—What is the implied verb in ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ‘your speech
always with grace’?
The implied verb is the third person imperative of ‘to be’ [EG, Herm, Lg, Lt, Mrt, My, NTC,
TH, WBC; all versions except NJB]: let your speech be always with grace. This clause can be
translated by changing the noun ‘speech’ into an imperative verb [SSA; NJB]: always speak
with grace.
QUESTION—What is meant by ὁ λόγος ὑμῶν ‘your speech’?
It means speech [EG, Herm; KJV, NAB, NASB, NRSV, TEV], speaking [SSA], conversation
[EG, EGT, Mrt, TH; NIV, NLT, TNT], what you say [Lns, My, TH], your words [REB], your
language [Lt], speaking the message [CEV]. It includes both private conversation and public
speaking [Mrt, WBC]. It may be that here it is referring principally to a verbal witness to
unbelievers [EG]. It refers especially to personal witness [Mrt].
QUESTION—To whom is the speaking done?
It is speaking to ‘the ones outside’ of 4:5 [Alf, Ea, ICC, Lg, My, SSA, TH, TNTC, WBC], to
the heathen [EGT], to those mentioned in the following clause who ask questions [Ea]. It
refers to witnessing [TNTC].
QUESTION—What is meant by πάντοτε ‘always’?
It means that speaking in this way needs to be habitual [NTC, WBC], to be constant [EG]. It
indicates a characteristic element of our speech [Alf]. It refers to everything we say on any
subject, whether mundane or important, and no matter to whom we may be talking, and
whether in private conversation or in public speaking [NTC]. It means on every occasion,
whether it is at an opportune time or not, and regardless of whether the person with whom one
has contact is well-disposed or evil-disposed [Lg].
QUESTION—What is meant by χάριτι ‘grace’?
It means graciousness [Alf, EG, EGT, Herm, Lns, Mou, Mrt, TNTC, WBC; NAB, NLT,
NRSV, REB], gracious winsomeness [EG], charm [Mou, TH, WBC; TNT], pleasantness
[EGT, ICC, Lt, My, TH; CEV, NJB, TEV], sweetness, courtesy [EGT], a kindly spirit [Lns],
attractiveness [Lg, TH], creating a good impression, speaking favorably and attractively
[SSA], winning favor [Alf], acceptableness [Lt]. It is a gracious spirit, selecting fit themes and
expressing them in an agreeable and impressive way [Ea]. It also refers to God’s grace [Mrt,
TNTC]. It should reflect God’s grace in our heart [Alf, WBC]. It is the result of God’s grace
in our heart and is characterized by truthfulness, love, and a forgiving spirit, and is never
abusive or vindictive [NTC].
QUESTION—What relationship is indicated by the use of the participle ἠρτυμένος ‘having
been seasoned’?
1. It indicates conjoining [EG, ICC, Lg, Lns, Lt, TH; NAB, NJB, NLT, TEV, TNT]: your
speech always with grace and with salt having been seasoned.
2. It indicates amplification [Ea, NTC, SSA, WBC]: your speech always with grace, that is,
with salt having been seasoned. The two parts of this clause ‘the speech of you always with
grace’ and ‘with salt having been seasoned’ can be combined into one in the translation:
always speak graciously to those who do not believe in the Lord Jesus. This would then refer
to speaking courteously, wisely, and thoughtfully [SSA].
249

3. It indicates a specific [My]: your speech always with grace, specifically, with salt having
been seasoned.
QUESTION—What is meant by ἅλατι ἠρτυμένος ‘with salt having been seasoned’?
It means that one’s speech should be interesting, not dull [BAGD (p. 111), Ea, Herm, ICC,
Lg, Lt, Mou, Mrt, NIC, NTC, TH, TNTC, WBC; CEV, REB, TEV, TNT]. It should be lively,
colorful [TNTC], winsome [BAGD (2. p.35)], pungent [EG], pointed [TH], in good taste
[NAB], chosen with discretion [Herm, WBC], witty [BAGD (2. p.35), EG, Mou, TH; NJB]. It
should be entertaining and enjoyable, so as not to give the impression that the message of the
gospel is uninteresting or dull [Mrt]. It is fruitful speech [BAGD (p. 111)], effective speech
[NLT], speech which is apt, powerful, and striking [Lg], speech which attracts people, which
has spiritual charm and is thought-provoking and worthwhile, and is not a waste of time
[NTC]. It should excite interest in the listener and influence him/her for good [Ea]. It should
be wholesome, like food which has been made palatable by adding salt [Lns]. It means speech
which is fresh, vital, and anointed by the Holy Spirit [Alf], speech which is seasoned by
God’s grace [Ea]. Salt refers to wisdom [EGT, My], which makes speech morally attractive,
exciting, and stimulating both in content and form [My]. It refers to speaking with common
sense [NIC]. It also means speech which is not corrupt [Ea, Lt, NTC], wholesome speech
[EGT]. It is not coarse [ICC].
to-know how it-is-necessarya for-you each one to-answer.
LEXICON—a. pres. act. impersonal verb: δεῖ (LN 71.21; 71.34): ‘to be necessary’ [LN (71.34)],
‘one ought, one should, one has to’ [LN (71.21)], ‘one must’ [LN (71.34)], not explicit [NIC,
NTC; CEV, NIV, TNT]. The verb phrase δεῖ ὑμᾶς is translated by a personal verb: ‘you
ought’ [Herm, Lns; KJV, NRSV], ‘you should’ [SSA, WBC; NASB]. The verb phrase πῶς
δεῖ ‘how it is necessary’ is translated by an adverb: ‘properly’ [NAB], ‘best’ [REB]. The verb
phrase πῶς δεῖ … ἀποκρίνεσθαι ‘how it is necessary … to answer’ is translated ‘the right
answer’ [NLT], ‘how to give the right answer’ [TEV]. This clause is translated ‘but be
sensitive to the kind of answer each one requires’ [NJB]. The compulsion can come from
one’s feeling of duty or from law, custom, or circumstances [LN (71.21)]. The word may be
translated ‘in a true way’ [TH].
QUESTION—What relationship is indicated by the use of the infinitive εἰδέναι ‘to know’?
1. It indicates result [Alf, ICC, Lns, Lt, My, NIC, SSA, WBC]: your speech always with grace,
with salt having been seasoned, and as a result you will know how to answer each one. If
believers have formed the habit of talking in this manner, they will naturally do so when they
suddenly need to defend what they believe [NIC].
2. It indicates conjoining [TH, TNTC; NAB, TEV]: your speech always with grace, with salt
having been seasoned, and know how to answer each one.
3. It indicates purpose [EG]: your speech always with grace, with salt having been seasoned, in
order that you will know how to answer each one.
4. It indicates reason [Ea]: your speech always with grace, with salt having been seasoned,
because you need to know how to answer each one.
5. It indicates amplification [Lg]: your speech always with grace, with salt having been
seasoned, that is, know how to answer each one.
QUESTION—How is it necessary to answer?
We should answer in a manner which is fitting, giving answers which are suitable for each
occasion and need [EG, Lt]. Our answers should be such, both in content and in the manner in
which we give them, that people will want to become Christians [Lns]. We should have a
meek spirit and should answer graciously and effectively, realizing that the kind of answer
which is needed will not be the same for all [Ea]. It refers more to the manner than to the
content of the answering [Lg, SSA]. The content may or may not offend, but the manner in
which it is presented must do nothing to offend, but must only commend the content of what
is said [SSA]. Our answers should be appropriate to the peculiar needs of the one spoken to
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[EGT, NIC, TH]. They should be such that those to whom we speak will realize that we are
speaking to their need, that we are matching their questions with the message of God’s love
and salvation through the death of Christ [Mrt]. They should be right answers [NIC]. It refers
to, by the help of the Holy Spirit, saying the right thing to the right person at the right time
[NTC]. The answers should be appropriate to each particular unbeliever with whom we talk
[My, WBC]. They should take into account the character, purpose, and spirit of the questioner
[ICC, My].
QUESTION—To whom does ἕνι ἑκάστῳ ‘each one’ refer?
It refers to people as individuals, giving perceptive answers which are suited to the differing
needs of each person [EG], respecting and loving each person who asks questions [TNTC]. It
refers to those who ask questions [Ea, Herm, ICC, My, NIC, SSA, TNTC, WBC; TNT] of the
community of believers [Herm, WBC], questions regarding the beliefs or behavior of the
believers [SSA, WBC], to each unbeliever who questions or challenges the believers [My,
SSA], to each outsider who asks the believers about their new life [TNTC], to those who are
not a part of the church and who ask questions of the church members [Ea, Lg]. The questions
may be regarding doctrine or ethics or any such thing [Ea, Lg, My] or about the faith [NIC].
They may be asked in sincerity by one seeking to know the truth [Ea, Lg], or they may be
asked mockingly or for mere curiosity [Ea], or by those who are evil-disposed [Lg], or by
those with evil intent [My]. It refers to those with whom we get into a discussion [Lns], to
those who address us [NAB], to each individual with whom we come in contact [EGT], to
each person we meet [REB]. It includes those who ask us questions about our hope [Alf]. It
refers to everyone with whom we speak of the Christian message [TH].
DISCOURSE UNIT: 4:7–18 [EG, GNT, Herm, ICC, Lg, Lns, Lt, SSA, TH, TNTC, WBC;
CEV, NAB, NIV, NLT, REB, TEV]. The topic is closing of the epistle [Lg, Lns, SSA; NAB],
final greetings [GNT, TNTC; CEV, NIV, TEV], closing messages and greetings [TH],
messages and greetings [Herm], greetings and instructions [WBC; NLT], news and greetings
[REB], personal commendations and greetings [ICC], personal notes [EG, Lt].
DISCOURSE UNIT: 4:7–17 [Mrt, NIC]. The topic is personal notes [NIC], plans and
personal notes [Mrt].
DISCOURSE UNIT: 4:7–9 [EG, Lg, Lns, Lt, NIC, NTC, SSA, TNTC; NAB, NJB]. The
topic is Paul’s two messengers [EG, NIC; NAB], introduction of the messengers [TNTC],
commendation of Tychicus and Onesimus, who have been sent to bring news from Rome and
encouragement [NTC], Tychicus bringing news about Paul [Lns, SSA], personal news [Lg;
NJB], explanations related to this letter [Lt].
4:7 All the-things abouta me Tychicus will-make-known to-you
LEXICON—a. κατά with accusative object (LN 89.4) (BAGD II.6. p. 407): ‘about’ [WBC; CEV,
NAB, NIV, NJB, NRSV, TEV, TNT], ‘in relation to’ [BAGD, LN], ‘concerning’ [Lns], ‘with
regard to’ [LN], ‘with respect to’ [BAGD]. The phrase τὰ κατ’ ἐμέ ‘the things about me’ is
translated ‘my affairs’ [NIC, NTC; NASB], ‘my state’ [KJV], ‘my case, my circumstances’
[BAGD], ‘my news’ [REB], ‘how I am doing’ [Herm], ‘how I am getting along’ [NLT], ‘that
has been happening to me’ [SSA].
QUESTION—What is meant by τὰ κατ’ ἐμέ ‘the things about me’?
It means news about Paul [NIC, SSA; all versions except KJV, NASB, NLT], all that had
been happening to him [SSA, TH, TNTC], his affairs [EGT, SSA; NASB], his private affairs,
such as his health and plans [Ea], his circumstances [EG, EGT], his external circumstances
[Lg], his personal situation, his condition [Ea, Herm; KJV], the news about Paul’s personal
situation, about how he and Epaphras were getting along in prison [WBC], how he was faring
[Herm, Mrt] in prison [Mrt], the information about him which was more informal and
personal and which only Tychicus would know [EG]. It means things which were not written
in this letter and would be communicated orally [Mou, NTC, TH, WBC].
QUESTION—Who was Tychicus?
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He was one of the two messengers who would go to Colosse [Alf, Ea, EG, EGT, Herm, Lt,
Mrt, NIC, NTC, SSA, TH, TNTC, WBC] and deliver this letter to the Colossians [Alf, EG,
EGT, NIC, TH, TNTC, WBC]. He was the one who had the responsibility of taking this letter
[Ea, Mrt, NIC, NTC, SSA].
the beloved brother and faithfula ministerb and fellow-servantc in (the) Lord,
LEXICON—a. πιστός (LN 31.87) (BAGD 1.a.α. p. 664): ‘faithful’ [BAGD, Herm, LN, Lns, NTC,
WBC; KJV, NAB, NASB, NIV, NLT, NRSV, TEV], ‘trustworthy’ [BAGD, LN; NJB, REB,
TNT], ‘trusty’ [NIC], ‘dependable’ [BAGD, LN], ‘reliable’ [LN], ‘inspiring trust or faith’
[BAGD]. The phrase πιστὸς διάκονος ‘faithful minister’ is translated ‘who faithfully works’
[CEV], ‘who helps me faithfully’ [SSA]. This adjective refers to someone who is trusted
[LN]. It means trustworthy [EG, Lt, TH, TNTC], one who can be trusted [TH], reliable
[Herm, Lg, TNTC, WBC], faithful [EG, Lt, SSA], loyal [EG], steadfast [Lt].
b. διάκονος (LN 35.20) (BAGD 1.b. p. 184): ‘minister’ [Herm, Lns, NTC, WBC; KJV, NAB,
NIV, NRSV], ‘helper’ [BAGD; NJB, NLT, REB, TNT], ‘servant’ [LN, NIC; NASB],
‘worker’ [TEV]. This noun is also translated by a relative clause: ‘who helps’ [SSA], ‘who
works’ [CEV]. It refers to a person who renders service [LN].
c. σύνδουλος (LN 87.81) (BAGD 3. p. 785): ‘fellow servant’ [Herm, NTC, WBC; KJV, NIV,
NRSV, REB, TEV, TNT], ‘fellow slave’ [BAGD, LN, Lns, NIC; NAB], ‘fellow bond-
servant’ [NASB]. The phrase σύνδουλος ἐν κυρίῳ ‘fellow servant in the Lord’ is translated
‘companion in the service of the Lord’ [NJB], ‘who serves the Lord with us/me’ [SSA; CEV,
NLT].
It describes Tychicus [BAGD, EG, Herm, ICC, Lg, Lns, Mrt, SSA, TH, WBC; KJV, TEV]:
Tychicus, who is the beloved brother and faithful minister and fellow servant in the Lord. It
serves as an introduction [SSA] and commendation of him [Ea, Mrt, NTC, SSA, TNTC,
WBC]. These are his credentials [EG]. It gives a reason for choosing Tychicus [Ea, NTC,
TNTC].
QUESTION—By whom is it implied that Tychicus was loved?
It is implied that he was loved by Paul [Alf, SSA, WBC] or by Paul and Paul’s associates
[SSA]. He was loved by those who knew him [Lns].
QUESTION—What is meant by διάκονος ‘minister’?
It means anyone who discharges a specific ministry [Herm, Mrt]. It does not refer to the
holding of an office in the church [Herm, Mrt, TNTC]. It does not refer to the office of deacon
[Lg, Lt, Mou]. It means one who serves the church in an official way [Ea]. It means a servant
of the gospel [Lg], servant of the Lord, minister in Christian work [Mou], one who serves the
church [Lns]. Christ worked in the church through Tychicus [TNTC]. It means a helper [EG,
NIC, SSA, TH], one who helps. Tychicus was Paul’s helper. He helped Paul [EG, NIC, SSA].
He was a faithful minister to Paul [EGT, ICC, Lt]. It refers to the personal service he
performed for Paul [Mrt]. He was Paul’s official servant [My], his companion in the work
[Alf].
QUESTION—What does πιστός ‘faithful’ modify?
1. It modifies ‘minister’ and ‘fellow servant’ [EG, EGT, ICC, Lg, Lt, My, NIC; CEV, NJB].
2. It modifies ‘minister’ [Alf, Ea, Herm, Lns, Mrt, SSA; NLT, NRSV].
QUESTION—What is meant by σύνδουλος ‘fellow servant’?
It means that Tychicus was a colleague [Ea, Lg, NIC], a servant together with Paul [SSA], a
servant of Jesus Christ together with Paul [Lg, Mou]. He was a fellow servant of Paul [Lt], of
Paul and Timothy, in complete submission and obedience to the Lord [Lns]. He did the same
kind of work as Paul [Herm]. He had the same motives and aims in the work as Paul did [Alf].
Like Paul, he belonged to the Lord, and not to himself [TNTC]. It means that, along with
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Paul, Tychicus was Christ’s fellow servant [EG]. By referring to Tychicus as a fellow servant,
Paul places him on an equal level with himself [My].
It means in the Lord’s service [EG, NIC; NJB], in the Lord’s work [REB, TEV, TNT].
Tychicus served the Lord [Ea, SSA, TH; NLT]. It means that Tychicus did his work as a
Christian [Herm]. It was because of his relation to Christ that he was a brother, and his
Christian character was manifested in his service [Lg].
QUESTION—What does ἐν κυρίῳ ‘in the Lord’ modify?
1. It modifies ‘minister’ and ‘fellow servant’ [EG, ICC, Lns, Lt, My, NIC; NJB].
2. It modifies ‘fellow servant’ [Alf, Ea, SSA, TH; NLT, NRSV].
3. It modifies ‘brother’, ‘minister’, and ‘fellow servant’ [EGT, Herm, Lg, WBC].
It refers to Christ [Lg, My, SSA].
4:8 whom I-sent to you fora this very-thing,
LEXICON—a. εἰς with accusative object (LN 89.57) (BAGD 4.f. p. 229): ‘for’ [BAGD, Herm, Lns,
NIC, NTC, SSA, WBC; KJV, NAB, NASB, NIV, NJB, NRSV, REB], ‘for the purpose of’
[LN], not explicit [CEV, NLT]. The prepositional phrase εἰς αὐτὸ τοῦτο ‘for this very thing’
is translated ‘on purpose’ [TNT]. This clause is translated ‘that is why I am sending him to
you’ [TEV].
QUESTION—How is the aorist tense of ἔπεμψα ‘I sent’ to be interpreted?
It is to be interpreted as an epistolary aorist [EG, EGT, Herm, Lns, Lt, Mou, NIC, NTC, SSA,
TH, WBC; CEV, NAB, NIV, NJB, REB, TEV, TNT]: I am sending. Paul was going to send
Tychicus with this letter [EG, Lns, Lt, Mou, Mrt, SSA, WBC]. He used the aorist tense
because, when the Colossians would receive the letter, the sending would have then been in
the past [EG, Lns, SSA, TH, TNTC, WBC]. Paul used the aorist tense as he anticipated
sending Tychicus with this letter [Ea].
It indicates purpose [BAGD, Ea, EG, Herm, ICC, Lg, Lt, My, NTC, SSA, WBC; all versions
except NLT, TNT]: whom I sent to you for this very purpose.
QUESTION—What is meant by αὐτὸ τοῦτο ‘this very thing’?
It means this very purpose [BAGD, Ea, Herm, ICC, Lg, Lt, NTC, SSA; NASB, NRSV], this
express purpose [EG, WBC; NIV], this very object [My], this very reason [BAGD], this
particular reason [EG]. The word ‘very’ makes it emphatic [ICC, Lt, SSA].
QUESTION—To what does the prepositional phrase εἰς αὐτὸ τοῦτο ‘for this very thing’ refer?
1. It refers to the rest of this verse [Alf, EG, ICC, Lt, SSA; CEV, NIV, NJB, NLT]. The fact
that it precedes the following ‘that’ is probably a prominence device, highlighting the double
purpose expressed in the rest of the verse [SSA].
2. It refers to the first clause in 4:7 [Ea, Herm, Lg, My, WBC; NAB].
thata you-might-know the-things aboutb us and he-might-encouragec your hearts,d
TEXT—The word τά ‘the things’ does not occur in some manuscripts. Instead of γνῶτε ‘you
might know’, some manuscripts have γνῷ ‘he might know’, and instead of ἡμῶν ‘us’, some
manuscripts have ὑμῶν ‘you’. GNT includes ‘the things’ and selects the readings ‘you might
know’ and ‘us’ with a C rating, indicating difficulty in deciding. No translation clearly omits
‘the things’, and only SSA and KJV select the readings ‘he might know’ and ‘you’.
LEXICON—a. ἵνα (LN 89.59; 91.15) (BAGD I.5. p. 377): ‘that’ [BAGD, Herm, LN (91.15), NIC,
NTC, WBC; KJV, NASB, NIV], ‘so that’ [LN (89.59); NRSV], ‘in order that’ [Lns, SSA],
‘namely that’ [BAGD, LN (91.15)], ‘that is’ [LN (91.15)], not explicit [CEV, NAB]. The
conjunction and verb ἵνα γνῶτε ‘that you might know’ is translated ‘to let you know’ [NLT,
REB, TNT]. The clause ἵνα γνῶτε τὰ περὶ ἡμῶν ‘that you might know the things concerning
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us’ is translated ‘to give you news about us’ [NJB]. This compound clause is translated ‘in
order to cheer you up by telling you how all of us are getting along’ [TEV].
b. περί with genitive object (LN 90.24) (BAGD 1.i. p. 645): ‘about’ [BAGD, LN, Lns; NASB,
NIV, NJB, TNT], ‘concerning’ [LN], ‘how’ [Herm, SSA, WBC; CEV, NLT, NRSV, REB,
TEV], not explicit [NIC, NTC; KJV, NAB].
c. aorist act. subj. of παρακαλέω (LN 25.150) (BAGD 4. p. 617): ‘to encourage’ [BAGD, LN,
NIC; NASB, NIV, NJB, NLT, NRSV, TNT], ‘to comfort’ [BAGD, Herm, Lns; KJV, NAB],
‘to console’ [LN], ‘to strengthen’ [NTC, SSA, WBC], ‘to cheer up’ [BAGD; CEV, TEV]. The
clause παρακαλέσῃ τὰς καρδίας ὑμῶν ‘he might encourage your hearts’ is translated ‘to put
fresh heart into you’ [REB]. The subjunctive mood is translated by an infinitive [NAB, NJB,
NLT, REB, TEV].
d. καρδία (LN 26.3) (BAGD 1.b.ε. p. 404): ‘heart’ [BAGD, Herm, LN, Lns, NIC, NTC, WBC;
KJV, NAB, NASB, NIV, NRSV, REB], ‘inner self, mind’ [LN]. The noun phrase καρδίας
ὑμῶν ‘your hearts’ is translated ‘you’ [SSA; CEV, NJB, NLT, TEV, TNT]. This word refers
to the center and source of the emotions, wishes, and desires [BAGD].
1. It indicates amplification [EG, ICC, Lt, My; NJB]: whom I sent to you for this very thing,
that is, that you might know the things about us and he might encourage your hearts.
2. It indicates purpose [Ea, Lns, SSA]: whom I sent to you for this very thing, in order that you
might know the things about us and he might encourage your hearts.
It refers to Paul [EG, Herm, Lt, Mrt, TNTC; NAB], to Paul and Epaphras [WBC], to Paul and
Timothy and other friends around him [Lns], to Paul and the others who were with him
[SSA], to Paul and his companions, those whom he mentioned in 4:10–14 [Lg].
QUESTION—What is meant by τὰ περὶ ἡμῶν ‘the things about us’?
It means their circumstances [BAGD, NTC; NASB, NIV], their situation, their condition
[BAGD], how they were faring [Ea, Lns], how matters stood with them [EG], the details of
how things were with them [WBC], how they were [SSA], what was happening to all of them,
what they were experiencing [TH], news about them [NJB]. It means how matters stood with
Paul [Lt], how Paul was doing [Herm], how he was faring [EG], the news about Paul [NAB].
It refers to Paul’s work and his concern for the Colossians [TNTC]. Tychicus would bear the
news that Paul was in good heart [Mrt]. It takes up the thought of ‘the things about me’ in 4:7
[Herm]. The textual variation is taken referring to Tychicus’ finding out how the Colossians
were, and this phrase implies that they were going through painful trials [Alf].
1. It indicates conjoining [Herm, Lns, NTC, SSA]: that you might know the things about us and
that he might encourage your hearts.
2. It indicates contemplated result [Ea, Mrt, TNTC]: that you might know the things about us
and as a result he will encourage your hearts. The Colossians were distressed because of
Paul’s condition and imprisonment, and Tychicus’ report of Paul’s peace and courage would
comfort their hearts [Ea]. It would encourage them [Mrt]. As they hear the report about Paul’s
work and his concern for them, they would receive fresh strength and confidence [TNTC].
QUESTION—What is meant by παρακαλέσῃ τὰς καρδίας ὑμῶν ‘he might encourage your
hearts’?
It means that their hearts might be encouraged by the news Tychicus would bring [EG]. Their
hearts would be comforted [Ea, Lns, My] by receiving full knowledge of Paul’s condition, by
hearing about his peace and courage [Ea], by having their anxiety concerning him relieved
[Lns, My]. They had become discouraged or at least apprehensive about what they had heard
about Paul, and the news Tychicus would bring would cause them to be happy again [TH]. It
means that Tychicus would encourage and admonish them [Herm]. He would strengthen their
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hearts [EGT, Lt, NIC, WBC] by giving them the news about Paul and by admonishing them
[Lt, WBC] with Paul’s teaching [WBC]. Their hearts would be cheered [EG, Lt, NIC] and
they would be strengthened in their resolves to persevere in the right way [Lt]. They would
receive fresh strength and confidence [TNTC]. Hearing of Paul’s courage in prison would
help them to be more bold for Christ. Having this letter delivered to them would also
strengthen their hearts, and Tychicus’ words would bring them comfort and strengthen them
spiritually by means of God’s promises [NTC]. If the textual variation is taken referring to
Tychicus’ finding out how the Colossians were, this phrase would probably refer to their
being strengthened against false teaching. If the reading is taken referring to the Colossians’
hearing about Paul, it would probably refer to their being comforted [SSA].
4:9 witha Onesimus the faithfulb and beloved brother, who is one-ofc you;
LEXICON—a. σύν with dative object (LN 89.107): ‘with’ [LN, SSA, WBC; all versions except
NLT], ‘together with’ [Herm, LN, Lns], ‘accompanied by’ [NTC], ‘I am also sending’ [NLT].
b. πιστός (LN 31.87) (BAGD 1.a.α. p. 664): ‘faithful’ [BAGD, Herm, LN, Lns, NTC, SSA,
WBC; all versions except NJB, REB], ‘trustworthy’ [BAGD, LN; NJB, REB], ‘trusty’ [NIC],
‘dependable’ [BAGD, LN], ‘reliable’ [LN], ‘inspiring trust or faith’ [BAGD]. It means
trustworthy [EG, Lt], one who can be trusted [TH], reliable [EG], one who can be relied on
[Lg], steadfast, the opposite of dishonest and faithless [Lt]. The noun phrase πιστῷ …
ἀδελφῷ ‘faithful brother’ in this verse means that the Christianity of Onesimus could be
safely trusted as genuine [Ea].
c. ἐκ with genitive object (LN 63.20): ‘one of’ [Herm, LN, NTC, WBC; all versions except
CEV, NJB, TEV], ‘belongs to’ [TEV], ‘from’ [Lns; CEV]. The prepositional phrase ἐξ ὑμῶν
‘of you’ is translated ‘one of yourselves’ [NIC], ‘a fellow-citizen of yours’ [NJB], ‘your
fellow townsman’ [SSA]. See this word at 4:12.
QUESTION—What is meant by σύν ‘with’?
It is a continuation of the first clause of 4:8 [My, SSA]: I am sending Tychicus to you with
Onesimus. Tychicus would be accompanied by Onesimus, possibly so Tychicus could give
Onesimus moral support and give any explanations which were necessary to assure the
Colossians that Onesimus truly had become their Christian brother [TNTC].
QUESTION—By whom is it implied that Onesimus was loved?
It is implied that he was loved by Paul [Lg, My, SSA] or by Paul and Paul’s associates [SSA].
QUESTION—How is τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ ‘the faithful and beloved brother’
related to σὺν Ὀνησίμῳ ‘with Onesimus’?
It is amplification of Onesimus [BAGD, EG, Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC, SSA,
WBC]: Onesimus, who is the faithful and beloved brother. It was a commendation of him
[Lg, Lt, Mrt, My, NIC, WBC], to recommend him to the Colossians [Lg]. These were his
credentials [EG]. Onesimus was now a brother instead of a slave, trustworthy instead of
dishonest and faithless, an object of love instead of an object of contempt [Lt]. This converted
runaway slave was to be welcomed, just as any visiting Christian would be [NIC, WBC].
Since Paul was convinced of the genuineness of Onesimus’ conversion, the Colossians were
to welcome him warmly and with confidence receive him into their church fellowship [Mrt].
Paul spoke of him in this way so that the Colossians would welcome him [EGT]. Paul was
confident that the Colossians would receive him as a faithful and beloved brother [Lns].
QUESTION—What is meant by ἐξ ὑμῶν ‘one of you’? Also see the question regarding this
phrase at 4:12.
It means one of their number [EG; NASB], one of their own [EG], a Colossian just like they
were [Lg, Lt, My, SSA, TNTC], a native of Colosse [Alf, Mrt, WBC], a resident of Colosse
[EG], either a native or a resident of Colosse [Ea], one who belonged to Colosse [EGT, ICC],
from Colosse [Lns, TH], one who came from Colosse [Herm], their fellow townsman [Lg,
Mrt, SSA], their fellow-citizen [NJB], their fellow-countryman [BAGD (III.3. p. 225)], one of
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their own people [NLT], one who belonged to their group [TH; TEV], one who belonged to
their church [My, TH], a fellow Christian [TNTC].
QUESTION—How is ὅς ἐστιν ἐξ ὑμῶν ‘who is one of you’ related to the preceding?
It is conjoined to ‘the faithful and beloved brother’ [Ea, EG, Lg, My, SSA]: the faithful and
beloved brother and who is one of you. It was an additional recommendation of Onesimus
[Lg]. Paul added this to highlight the radical change in one of their number. Onesimus, who
had been a dishonest, runaway slave, was now a reliable and loved Christian brother [EG]. It
was a tactful comment on Paul’s part, making it easier for them to welcome him in spite of his
disreputable past [SSA]. It was to call forth their sympathy for him [My].
all the-things here to-you they-will-make-known.
QUESTION—What is meant by τὰ ὧδε ‘the things here’?
It was more general than the personal news about Paul which Tychicus would bring (4:7, 8)
[EG, Lg]. It means much the same as ‘the things about me’ in 4:7, except that the expression
in 4:7 is more personal and the one here, more general [Ea]. It means how Paul was, having
the same meaning as ‘the things about me’ in 4:7 and ‘the things about us’ in 4:8 [Herm]. It is
a restatement of ‘the things about me’ in 4:7 [Alf]. It means what had been happening there
[EG, SSA, WBC; NAB, NIV, NJB, REB, TEV], what was going on there [Lt], the things
being done there [KJV], how it was there [Lg], the state of affairs where Paul was [SSA], the
state of matters there, referring especially to Paul [My], answering the Colossians’ questions
regarding Paul and his affairs [NIC], what had taken place there [NTC, WBC] concerning
Paul and the church [NTC], information about Paul, the situation of the church there, and any
other local news which might be important for the Colossians to know or might be of interest
to them [TNTC], the whole situation there [NASB], things concerning the church there [ICC],
what was happening to the church there [EGT]. It included news of the church there [EG]. It
included an account of Onesimus’ conversion [ICC].
DISCOURSE UNIT: 4:10–18 [EG; NJB]. The topic is salutations and final instructions
[EG], salutations and wishes [NJB].
DISCOURSE UNIT: 4:10–17 [Lg]. The topic is salutations and messages.
DISCOURSE UNIT: 4:10–15 [NTC]. The topic is salutations.
DISCOURSE UNIT: 4:10–14 [Lns, Lt, NIC, SSA, TNTC; NAB]. The topic is salutations
from the companions of Paul [NIC, TNTC; NAB], salutations from friends of Paul [Lns],
salutations from Paul’s fellow workers [SSA], salutations from various people [Lt].

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4:10 Greets you Aristarchus my fellow-prisonera and Mark the cousinb of-Barnabas
LEXICON—a. συναιχμάλωτος (LN 37.118) (BAGD p. 783): ‘fellow prisoner’ [BAGD, Herm, LN,
NIC, NTC, WBC; KJV, NASB, NIV, NRSV, TNT]. This noun is also translated by a relative
clause: ‘who is in prison with me’ [SSA; NLT, TEV], ‘who is here in prison with me’ [NJB],
‘who is a prisoner along with me’ [NAB], ‘fellow war captive’ [Lns], ‘Christ’s captive like
myself’ [REB]; as a predicate: ‘is in jail with me’ [CEV].

Books, 1982.
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b. ἀνεψιός (LN 10.52) (BAGD p. 66): ‘cousin’ [BAGD, Herm, LN, Lns, NIC, NTC, SSA,
WBC; all versions except KJV], ‘sister’s son’ [KJV]. It refers to the child of one’s uncle or
aunt, either on the father’s or mother’s side [LN].
QUESTION—What is meant by συναιχμάλωτός μου ‘my fellow prisoner’?
1. It has a literal meaning. Aristarchus shared Paul’s imprisonment [Alf, Ea, Herm, ICC, Lg,
My, NIC, NTC, SSA, TNTC, WBC; CEV, NAB, NJB, NLT, TEV]. We do not know if
Aristarchus was put in prison by the Romans or was a voluntary prisoner [SSA]. Possibly
Paul’s friends took turns sharing his imprisonment voluntarily in order to give him moral
support and to serve him [Ea]. Some speculate that it could have a figurative meaning as well
[Alf, ICC, Lg, My, NIC, NTC, TNTC, WBC]. Aristarchus may have shared Paul’s
imprisonment voluntarily [Alf, ICC, NIC, NTC], in order to assist him, but Paul possibly also
has in mind here [NIC, NTC] that they were both captives in Christ’s victory procession
[NTC], that they were both in prison because of being Christ’s soldiers, so they could be
thought of as prisoners of war [NIC, WBC]. Paul speaks about serving Christ in military
terms [ICC]. Aristarchus and Epaphras took turns voluntarily sharing Paul’s imprisonment
[Lg]. Aristarchus was literally and involuntarily in prison along with Paul and, figuratively
speaking, they were both captive warriors in Christ’s service [My, TNTC]. It does not say
‘prisoner of Christ’ which would clearly give it a figurative meaning [Herm].
2. It has a figurative meaning [EG, Lns, Mou; REB]. Aristarchus was a bondslave of Christ, the
same as Paul [EG], a prisoner of Christ. They were both captives in Christ’s victory
procession [Mou]. Aristarchus shared the hardship pertaining to Paul’s gospel warfare [Lns].
The word used here is not the usual word for fellow-prisoner [EG, Mou].
(abouta whom you-received instructions, if he-should-come tob you, receive him)
LEXICON—a. περί with genitive object (LN 90.24) (BAGD 1.e. p. 644): ‘about’ [LN, SSA, WBC;
NAB, NASB, NIV, NJB, REB, TNT], ‘concerning’ [Herm, LN, Lns, NIC, NTC; NRSV],
‘touching’ [KJV], ‘with regard to, with reference to, with respect to’ [BAGD], not explicit
[CEV, NLT, TEV].
b. πρός with accusative object (LN 84.18): ‘to’ [Herm, LN, Lns, NIC, NTC, SSA, WBC; NAB,
NASB, NIV, NJB, NRSV, TNT], ‘unto’ [KJV], not explicit [CEV, REB]. The prepositional
phrase πρὸς ὑμᾶς ‘to you’ is translated ‘your way’ [NLT, TEV].

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It is parenthetical [SSA; KJV, NASB, NIV, REB, TEV, TNT]. It is not logically connected
with the preceding or the following, but it is lexically connected with the preceding (both
referring to Mark), and it changes the person of the verb [SSA].
QUESTION—To whom does οὗ ‘whom’ refer?
It refers to Mark [Alf, Ea, EG, EGT, Herm, ICC, Lg, Lns, Lt, Mrt, My, NIC, NTC, SSA, TH,
TNTC, WBC; NASB, NLT, TEV, TNT].
QUESTION—When were the instruction given, and what was their content?
1. The instructions had been given to them before the letter was written [Alf, Ea, EG, EGT,
Herm, ICC, Lg, Lt, Mou, My, NIC, NTC, SSA, TH, WBC; all versions]. Those previous
instructions were from Paul [Lt, Mou, My, NIC, NTC, SSA] or from someone else [Herm,
WBC], such as Peter or Barnabas [WBC].
1.1 The import of the instructions is summarized in the following clause, ‘if he-should-come to
you, receive him’ [EG, EGT, ICC, Lt, NIC, TH; CEV, KJV, NAB, NASB, NLT, TEV]: about
whom you received instructions to receive him if he should come to you.
1.2 The contents of the instructions are not revealed in this letter and the following words are an
added command [Alf, Ea, Lg, My, NTC, SSA; NIV, NJB, REB, TNT]: about whom you
received instructions; if he should come to you, receive him.
2. The instructions were to be given by Tychicus when he arrived with the letter, ‘you
received’ being an epistolary aorist, like the verb ‘I sent’ in 4:8. The contents of the
instructions are not revealed and the command to receive him when he comes is an additional
comment [Lns].
QUESTION—What is the significance of the aorist tense of ἔλθῃ ‘he should come’?
It signifies a single visit. In a conditional clause, the aorist subjunctive is used to express
action which is quite probable [EG].
QUESTION—What is meant by δέξασθε αὐτόν ‘receive him’?
It means that the Colossians should welcome him [BAGD (1. p. 177), Ea, EG, Lt, SSA, TH,
WBC; NASB, NIV, NJB, NRSV, TEV, TNT] warmly [EG; NJB], heartily [Lt], as they would
welcome an honored guest [BAGD (1. p. 177), Ea]. They should make him welcome [NAB,
NLT, REB], receive him hospitably [ICC, My] in a friendly manner [ICC]. They should
receive him without blame or doubt about his former behavior [Mrt]. They should receive him
as Paul’s friend and helper and give him lodging and entertain him [Lns], accept him
wholeheartedly [NTC]. By thus recommending him, Paul strengthened the instructions which
the Colossians had received regarding Mark [Herm].
4:11 and Jesus the-one being-called Justus,
It indicates conjoining [Alf, Ea, EG, EGT, Herm, Lns, Lt, Mrt, NIC, NTC, SSA, TH, TNTC,
WBC; NAB, NIV, NJB, NLT, NRSV, TEV, TNT]: Aristarchus greets you, so does Mark, and
so does Jesus, the one being called Justus.
QUESTION—What is meant by ὁ λεγόμενος ‘the one being called’?

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1. It means that Justus was Jesus’ surname, an additional name [Alf, Ea, ICC, Lns, Lt, Mrt,
NIC, NTC, TNTC, WBC; NJB, REB]. Since Jesus was a common name for the Jews, Justus
was added to his name to distinguish him from others whose name was Jesus [Mrt]. It
distinguished him from the Lord Jesus [TNTC].
2. It means that Jesus was also known as Justus [EG, Herm, SSA, TH; NAB, TEV]. That was
the Hellenistic Roman name he used when he was in the Roman world [Herm]. He was
probably known better by his Roman name [TH].
the-ones being ofa circumcision, these only fellow-workers for the kingdom of-God,
LEXICON—a. ἐκ with genitive object (LN 63.20; 89.3) (BAGD 3.d. p. 235): ‘of’ [Lns, NTC; KJV,
NRSV, REB], ‘one of, one among, a part of’ [LN (63.20)], ‘from’ [BAGD, Herm, LN (89.3);
NASB, NJB]. The prepositional phrase ἐκ περιτομῆς ‘of circumcision’ is translated
‘circumcised ones’ [NAB], ‘the circumcision party’ [BAGD], ‘members of the circumcision’
[NIC], ‘Jews’ [NIV], ‘Jewish Christians’ [WBC; NLT, TNT], ‘Jewish believers’ [SSA; TEV],
‘Jewish followers’ [CEV].
QUESTION—To whom does οἱ ‘the ones’ refer?
1. It refers to Aristarchus, Mark, and Jesus [Ea, EG, Herm, Lg, Lt, Mrt, My, NIC, NTC, SSA,
TH, TNTC, WBC; CEV, TEV].
2. It refers to Mark and Jesus [EGT, Lns].
QUESTION—What is meant by ἐκ περιτομῆς ‘of circumcision’?
It means Jewish Christians [BAGD (4.a. p. 653), Ea, EG, EGT, Herm, Lg, Lns, Lt, Mou, Mrt,
My, NIC, NTC, SSA, TH, WBC; CEV, NLT, REB, TEV, TNT], Jews [NIV], circumcised
ones [NAB], the circumcision party [BAGD]. It means that these men were part of those of
the circumcision [Lns]. They were among them [Ea]. It refers to their origin [Herm, SSA;
NJB].
QUESTION—What is meant by συνεργοί ‘fellow workers’?
It means fellow workers [Herm, Lns, NTC, WBC; KJV, NASB, NIV] with Paul [Alf, Ea, EG,
EGT, Herm, Lt, Mrt, NIC, SSA, TNTC, WBC; all versions except NASB], coworkers [EG,
NTC, SSA; NLT, NRSV], those working with him [Lt, SSA; NAB, NJB, NLT, REB, TEV,
TNT], those cooperating with him [Ea, NIC], helpers [EG, WBC], those assisting him [Ea,
NIC], those who stood with him in the same ministry [Herm], those who gave support to his
work [Mrt], those who proclaimed the kingdom of God alongside him [TNTC].
It indicates purpose [Ea, Mrt, SSA, TH]. It means with the purpose of spreading the kingdom
of God, in order that people would submit to God as their king [SSA], to extend the kingdom
of God and to consolidate it [Ea], in order to cause the kingdom of God to come, in order to
make possible God’s being king or his ruling as king [TH]. It means in the task of spreading
the kingdom of God [EG, Lt].
QUESTION—What is meant by βασιλείαν τοῦ θεοῦ ‘kingdom of God’?
It is a present reality [Herm, Lt, Mou, NTC, WBC]. It is moral and spiritual [Lt, Mou], and it
implies a rule which is organized and well-ordered. It will be perfected in the future age [Lt].
It means the divine realm, the dispensation of salvation which began when Christ came, the
reign of God in people’s hearts [NTC], the establishment of God’s will on earth [TH]. It
means ruling by God [SSA], God’s sovereign rule [TNTC]. It means the church [Ea].
QUESTION—How are the two parts of this clause related?
1. The two parts make up one clause [Ea, EG, EGT, Herm, ICC, Lt, NIC, SSA, WBC; all
versions except KJV]: these are the only ones of the circumcision among fellow workers for
the kingdom of God. They were the only Jewish Christians who had remained faithful as
Paul’s fellow workers for God’s kingdom [Herm, WBC], many others having deserted Paul
[Herm]. They were the only Jewish Christians who were active coworkers with Paul at this
point in his life [SSA]. Among the Jewish Christians these were the only ones who assisted
him at Rome in his efforts for the kingdom of God [Ea, Lt, NIC].
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2. The two parts of this clause are closely tied in with the following clause, together making a
complete thought [Lns, My, NTC]: of those of the circumcision, these are the only fellow
workers for the kingdom of God who became a comfort for me.
3. The two parts of this clause are two distinct clauses [KJV]: the ones being of the
circumcision; these only are fellow workers for the kingdom of God.
who became to-me comfort.a
LEXICON—a. παρηρογία (LN 25.155; 35.14) (BAGD p. 626): ‘comfort’ [BAGD, Herm, LN
(25.155), NIC, NTC, WBC; CEV, KJV, NIV, NLT, NRSV, TNT], ‘great comfort’ [NAB,
NJB, REB], ‘consolation’ [LN (25.155), Lns], ‘encouragement’ [NASB], ‘help’ [LN (35.14)],
‘great help’ [TEV], ‘assistance’ [LN (35.14)]. This noun is also translated as a verb: ‘to
comfort’ [SSA]. It means comfort [Ea, EG, Herm, ICC, Lg, Lt, Mrt, My, NTC, TH, WBC]
which comes from encouragement [Ea], consolation [ICC, Lns, Lt, My, WBC],
encouragement, help [TH]. It refers to comfort in trial [Lt].
1. It is conjoined to the preceding clause [Ea, EG, SSA, WBC; NASB, NIV, NLT, NRSV,
REB, TEV]: the ones being of circumcision, these only fellow workers for the kingdom of
God, and they became to me comfort.
2. It is result of the preceding clause [Herm, Lg, Lt, NIC, TNTC]: the ones being of
circumcision, these only fellow workers for the kingdom of God, therefore they became to me
comfort. The fact that they were steadfast brought comfort to him [Lt]. Their presence and
help brought comfort to him [NIC]. The fact that they proclaimed God’s kingdom alongside
him brought him comfort [TNTC].
3. It is an integral part of the preceding clause, completing its thought [Lns, My, NTC]: of
those of the circumcision, these are the only fellow workers for the kingdom of God who
became a comfort for me.
QUESTION—To whom does οἵτινες ‘who’ refer?
1. It refers to Aristarchus, Mark, and Jesus [Ea, EG, Herm, Lg, Lt, My, NIC, NTC, SSA, TH,
WBC; TEV].
2. It refers to Mark and Jesus [Lns].
QUESTION—What does οἵτινες ‘who’ indicate?
It indicates that being a comfort to Paul was a quality of the character of these men [ICC,
WBC]. They were of the class of people who are a comfort [Lt].
QUESTION—What is the significance of the aorist tense of ἐγενήθησαν ‘became’?
1. It is an ingressive aorist, meaning ‘have come to be’ [Lns]. It refers to an event which started
in the past and has effects in the present: have comforted me [SSA], have become a comfort
[BAGD, Herm].
2. It is punctiliar [Alf, EGT, ICC], referring to a certain event [EGT, ICC], referring to an event
in the recent past [Alf, ICC].
4:12 Greets you Epaphras the one-ofa you, servant of-Christ Jesus, always wrestlingb for
you inc prayers,
TEXT—Instead of Χριστοῦ Ἰησοῦ ‘Christ Jesus’, some manuscripts have Ἰησοῦ Χριστοῦ ‘Jesus
Christ’, and in some manuscripts the word Ἰησοῦ ‘Jesus’ does not occur. GNT selects the
reading ‘Christ Jesus’ with a C rating, indicating difficulty in deciding which variant to place
in the text. The word ‘Jesus’ is omitted by KJV and REB, and only NASB reads ‘Jesus
Christ’.
LEXICON—a. ἐκ with genitive object (LN 63.20): ‘one of’ [Herm, LN, NIC, NTC, WBC; KJV,
NAB, NASB, NIV, NRSV, REB, TNT], ‘one from’ [Lns]. The phrase ‘the one of you’ is

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translated ‘your fellow-citizen’ [NJB], ‘your fellow townsman’ [SSA], ‘from your city’
[NLT], ‘another member of your group’ [TEV], ‘your own’ [CEV]. See this word at 4:9.
b. pres. mid. participle of ἀγωνίζομαι (LN 39.29; 50.1; 68.74) (BAGD 2.b. p. 15): ‘to wrestle’
[BAGD, NTC; NIV, NRSV], ‘to fight’ [BAGD, LN (39.29)], ‘to battle’ [NJB], ‘to struggle’
[BAGD, LN (39.29; 50.1)], ‘to strive’ [Lns, NIC, WBC], ‘to make every effort, to strain
oneself’ [LN (68.74)], ‘to labor fervently’ [KJV], ‘to labor earnestly’ [NASB], ‘to plead
earnestly’ [NAB], ‘to stand up’ [Herm], ‘to compete’ [LN (50.1)]. The clause πάντοτε
ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς ‘always striving for you in prayers’ is
translated ‘he prays hard for you all the time’ [REB], ‘he always prays hard’ [CEV], ‘he
always prays fervently for you’ [TEV], ‘he always prays earnestly for you’ [NLT], ‘he prays
earnestly for you very often’ [SSA], ‘he persistently prays for you’ [TNT]. The word refers to
striving with great intensity and effort [LN (68.74)], to engaging in intense struggle against
strong opposition [LN (39.29)], to competing, with emphasis on effort [LN (50.1)]. This
participle is translated in the indicative mood [Herm]. See this word at 1:29.
c. ἐν with dative object (LN 89.5; 89.76; 89.80): ‘in’ [Herm, LN (89.5), Lns, NIC, NTC, WBC;
KJV, NAB, NASB, NIV, NRSV], ‘with regard to’ [LN (89.5)], ‘by means of, through’ [LN
(89.76)], ‘with’ [LN (89.80)]. The prepositional phrase ἐν ταῖς προσευχαῖς ‘in prayers’ is
translated by a verb in the indicative mood: ‘he prays’ [SSA; CEV, NLT, REB, TEV, TNT]
and by a participle: ‘praying’ [NJB].
QUESTION—What is meant by ὁ ἐξ ὑμῶν ‘the one of you’? Also see the question regarding
this phrase at 4:9.
It means one of their number [EG; NASB], one of their own [EG; CEV], a Colossian [Ea, Lg,
Lt, Mrt, My, NTC, SSA] just like they were [Ea, Lg, Lt, My, SSA], a native of Colosse [Ea,
Lg, Mrt, WBC], a resident of Colosse [EG], either a native of Colosse or one who had moved
there [EGT, Lt], from Colosse [TNTC; NLT], one who came from Colosse [Lns], their fellow
townsman [Lg, Lt, SSA], their fellow-citizen [NJB], one who belonged to them, a member of
the Colossian community [Herm], a member of their group [TEV], one who belonged to their
church [My, TH].
QUESTION—How are the nouns related in the genitive construction δοῦλος Χριστοῦ Ἰησοῦ
‘servant of Christ Jesus’?
The servant belongs to Christ Jesus [EG, NTC]. His will is completely governed by Christ,
who is his master [Lns, NTC]. Christ is the one he obeys [Lns, NTC]. He is in the service of
Christ [Mrt]. He works for Christ [TH]. He serves Christ like a slave serving his master
[SSA]. He is completely dependent on Christ and he serves him gladly, enjoying perfect
freedom. He will receive a glorious reward from Christ [NTC].
QUESTION—What is meant by πάντοτε ‘always’?
It means constantly [EG, Herm], continually [Ea], all the time [REB], regularly, unceasingly
[WBC], very often [SSA], again and again [NTC], persistently [EG; TNT], never stopping
[NJB], uninterrupted [Ea].
QUESTION—What is meant by ἀγωνιζόμενος ἐν ταῖς προσευχαῖς ‘wrestling in prayers’?
It means praying fervently [Ea, EG, My, NIC, SSA; TEV], hard [CEV, REB], earnestly [SSA,
WBC; NLT], energetically [SSA], with great intensity [EG], with strong pleading [Lns]. It
refers to anxious prayers [Alf], praying with all one’s heart, to having one’s whole heart in
his/her prayers [TH], to intense intercession [NIC]. Epaphras exhibited great earnestness as he
prayed again and again for the Colossians [NTC]. It refers to spiritual warfare [EG]. It is also

pres. present
mid. middle
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an indication of the danger the church was in [Lg, My]. The striving was for the gospel
[WBC].
QUESTION—What relationship is indicated by the use of the participle ἀγωνιζόμενος
‘wrestling’?
1. It describes the man [Ea, EG, Herm, My, SSA; NAB].
1.1 It connects with Epaphras [Ea, SSA]: Epaphras, who always wrestles for you in prayers.
1.2 It connects with ‘servant of Christ Jesus’ [Herm, My; NAB]: a servant of Christ Jesus who
always wrestles for you in prayers.
2. It indicates a result of being Christ’s servant [Lns; TNT]: as a servant of Christ Jesus, he
wrestles for you in prayers.
QUESTION—What is meant by ὑπέρ ‘for’?
It means on behalf of [Lns, Lt, NIC; NRSV]. It shows the inner feelings of Epaphras for the
Colossians [Lg].
1. It introduces the event of praying, with the participle ‘wrestling’ expressing the manner of
the praying [SSA, TH; CEV, NLT, REB, TEV]: praying earnestly. This semantic mismatch is
considered to give the manner prominence [SSA].
2. It indicates circumstance [NTC; NJB]: wrestling as he prays for you.
3. It indicates means [WBC]: striving for the gospel by praying for you. Epaphras did not want
the Colossians to be misled and destroyed by the false teaching [WBC].
4. It is locative [EG]: wrestling in prayer.
that you-might-standa perfect/matureb and having-been-fully-assured/ having-been-
filledc ind all (the) will of-God.
LEXICON—a. aorist pass. subj. of ἵστημι (LN 13.29): ‘to stand’ [Lns; KJV, NASB, NRSV], ‘to
stand firm’ [NTC; NAB, NIV, TEV, TNT], ‘to stand fast’ [REB], ‘to stand forth’ [Herm,
WBC], ‘to firmly remain, to continue steadfastly’ [LN], ‘to be’ [SSA], ‘to be established’
[NIC]. The relative conjunction and verb ἵνα σταθῆτε ‘that you might stand’ is translated
‘asking God to make you strong’ [NLT]. This clause is translated ‘that you will never lapse
but always hold perfectly and securely to the will of God’ [NJB], ‘that you may fully know
what the Lord wants you to do’ [CEV]. This verb refers to continuing firmly or well-
established in a particular state [LN]. The aorist subjunctive is translated by the future
indicative [NJB] and by the infinitive [NLT].
b. τέλειος (LN 68.23; 88.36; 88.100) (BAGD 2.d. p. 809): ‘perfect’ [BAGD, Herm, LN
(88.36), WBC; KJV, NASB, NLT], ‘mature’ [LN (88.100), NIC, NTC, SSA; NIV, NRSV],
‘grown-up’ [LN (88.100)], ‘fully developed’ (in a moral sense) [BAGD], ‘complete’ [LN
(68.23), Lns]. This adjective is also translated by an adverb: ‘perfectly’ [NJB], ‘fully’ [CEV];
by a predicate adjective: ‘to be perfect’ [NAB]; by a noun phrase: ‘mature Christians’ [REB,
TEV, TNT]. The word refers to not lacking any moral quality [LN (88.36)], to that which is
fully accomplished or finished [LN (68.23)]. It refers to being mature in one’s behavior [LN
(88.100)].
c. perf. mid. participle of πληροφορέω (LN 31.45) (BAGD 1.b.; 2. p. 670): ‘to be fully
assured’ [BAGD, NTC; NASB, NIV, NRSV], ‘to be absolutely sure’ [LN], ‘to be certain’
[BAGD, LN], ‘to be fully convinced’ [BAGD, SSA], ‘to have full conviction’ [NAB], ‘to be
fully determined’ [REB], ‘to be filled’ [BAGD, Herm, WBC], ‘to be complete, to be finished’

pass. passive
subj. subjunctive
perf. perfect
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[BAGD], ‘to do completely’ [CEV]. This participle is also translated by an adjective:
‘complete’ [NIC; KJV]; by an adverb: ‘securely’ [NJB]; by a phrase: ‘fully confident’ [NLT],
‘as fully assured’ [Lns], ‘as fully convinced Christians’ [TEV]. The phrase τέλειοι καὶ
πεπληροφορημένοι ‘perfect/mature and having been fully-assured/filled’ is translated ‘as
fully mature Christians’ [TNT]. This participle is translated by the subjunctive [Herm, WBC;
NAB].
d. ἐν with dative object (LN 89.5; 89.80): ‘in’ [LN (89.5), Lns, NIC, NTC; KJV, NASB, NIV,
NRSV], ‘in obedience to’ [TEV, TNT], ‘about’ [LN (89.5), SSA; NAB], ‘of’ [NLT], ‘with
regard to’ [LN (89.5)], ‘to’ [NJB], ‘with’ [Herm, LN (89.80), WBC], not explicit [CEV,
REB].
1. It indicates the content of the prayer [Herm, Lns, Mrt, NIC, SSA, TH, TNTC, WBC; NAB,
NJB, NLT, TEV, TNT]: always wrestling for you in prayers, asking that you might stand.
2. It indicates the contemplated result or purpose of the prayer [Alf, Ea, Lg, My, NTC; NRSV]:
always wrestling for you in prayers so that you might stand firm.
QUESTION—What is meant by σταθῆτε ‘you might stand’?
It means to stand firm [EG, Herm, ICC, Lg, Lns, Lt, Mou, NTC, TH] in the faith [Lt, TH], to
stand fast [Lg, Lt], to stand solid [Lns], to be firmly settled [Alf], to persevere steadfastly
[My], not to be in danger of wavering or falling [Alf, Ea, My], not to change in one’s faith,
not to waver in one’s faith, not to give up believing [TH]. It refers to constancy [Lg]. It refers
to one’s Christian standing [Mrt]. It merely means ‘to be’ [SSA].
QUESTION—What is the significance of the passive voice of σταθῆτε ‘you might stand’?
1. It has an active meaning [EG, My, SSA].
2. It signifies that God is the one who enables them to stand [WBC]. Epaphras was asking God
to make the Colossians stand firm [TH; NLT, TEV].
QUESTION—What is meant by τέλελοι ‘perfect/mature’? Also see the question regarding this
word at 1:28.
1. It means mature [EG, ICC, Lns, Mou, Mrt, NIC, SSA, TH, TNTC, WBC; NIV, NRSV,
REB, TEV, TNT], referring to spiritual maturity [ICC, Lns, SSA, WBC], to maturity in faith
[EG, ICC, Lns, WBC], to maturity in knowing God’s will [EG], to maturity in love [WBC], to
maturity in character [SSA]. It refers to being complete as Christians, to being believers in
whom nothing is lacking [TH]. It is the condition of completeness when the Christian goal has
been attained and we have everything we need to make us true Christians in every way [Lns].
It will be fully accomplished on the final day, when we are truly filled with God’s will. In
order for this to happen, we need to make progress towards its completion in us now [WBC].
It refers to both Christian and human maturity [TNTC]. A mature person will not be misled by
doctrine which is false [EG, Lns].
2. It means perfect [Ea, Herm, Lt, My, NTC; KJV, NAB, NASB, NJB, NLT]. It means being
obedient to God’s will and commands [Herm], having every grace of the Holy Spirit within a
person [Ea]. It refers to moral perfection [My]. It refers to being perfectly instructed [Lt].
QUESTION—How is τέλελοι ‘perfect/mature’ related to σταθῆτε ‘you might stand’?
1. It is circumstance of ‘you might stand’ [EG, Herm, ICC, WBC; REB, TEV, TNT]: that you
might stand, while being perfect/mature.
2. It is amplification of ‘you might stand’ [Lg, My; NJB]: that you might stand, that is, being
perfect.
3. It is predicate adjective of ‘you might stand’, the verb having the meaning of ‘you might be’
[SSA]: that you might be mature.
QUESTION—What is meant by πεπληροφορημένοι ‘having been fully-assured/ filled’?
1. It means fully assured [Ea, EG, EGT, ICC, Lns, Mrt, NTC; NASB, NIV, NRSV], convinced
[EG, Lt, Mou, SSA, TH; TEV] fully [Lt, SSA, TH; TEV] and firmly [SSA], fully persuaded
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[EG, Lt, Mrt], imperturbably persuaded, having no doubts [Ea], having complete certainty
[ICC], having conviction [EG, Lt, Mrt, My, NTC; NAB] which comes from deep insight into
spiritual matters [NTC]. It refers to being completely convinced in one’s belief in Christ, to
believing in Christ with all one’s heart, to having no doubts mixed with one’s faith [TH]. It
refers to having a conscience which is steadfast and without doubts regarding what God’s will
requires [My].
2. It means filled [Herm, WBC].
QUESTION—Who is the implied actor of πεπληροφορημένοι ‘having been fully assured’?
The implied actor is God [Lns].
1. It indicates locative [EG, My; NIV, TEV]: you might stand firm in all the will of God. It
expresses what they are to be steadfast in [My].
2. It indicates what they are to be fully assured about [Lns, NTC, SSA; NAB, NLT]: you might
be fully assured about all the will of God.
3. It indicates what they are to be filled with [Herm, WBC]: you might be filled with all the
will of God.
4. It indicates what they are to hold to [NJB]: you might hold perfectly and securely to the will
of God.
5. It indicates what they are to be determined to do [REB]: you might be fully determined to do
the will of God.
6. It indicates circumstance [Mou]: you might stand firm, mature, and having been convinced,
while engaged in doing all the will of God.
QUESTION—What is meant by παντὶ θελήματι τοῦ θεοῦ ‘all the will of God’?
It means everything that is God’s will [EGT, Herm, Lt, WBC; NRSV], all that God wills [My,
SSA], his whole will [Ea; NLT, TNT], every aspect of his will [EG], every point of his will
[Ea], every will and purpose of his [Lt], whatever pertains to his will [NAB], complete
obedience to his will [TEV], in all directions [Lg]. It probably refers to all the different
circumstances in which Christians find themselves [ICC]. It means the will of God regarding
the Colossians, his will for their faith and their lives [Lns]. It refers to divine instruction [Ea],
to doctrine [SSA], to all spiritual matters [NTC], to God’s plan for bringing salvation to the
world [TNTC].
QUESTION—With what does ἐν παντὶ θελήματι τοῦ θεοῦ ‘in all the will of God’ connect?
1. It connects with ‘having been fully assured/filled’ [Herm, Lns, Lt, NTC, SSA, WBC; NAB,
NLT, REB]: having been fully assured in, or filled with, all the will of God.
2. It connects with ‘you might stand’ [Alf, EG, My; NIV, TEV]: you might stand firm in all the
will of God.
3. It connects with ‘perfect/mature’ and ‘having been fully-assured/filled’ [Ea, ICC, Lg,
TNTC]: perfect/mature and fully assured in all the will of God. The phrase refers to a perfect
and fully assured knowledge of God’s whole will [Ea].
4:13 Fora I-testifyb for-him that he-has much work/concernc ford you and the-ones in
Laodicea and the-ones in Hierapolis.
TEXT—Instead of πόνον ‘work/concern’, some manuscripts have ζῆλον ‘zeal’. GNT does not
mention this alternative. Only KJV reads ‘zeal’.
LEXICON—a. γάρ (LN 89.23; 91.1): ‘for’ [Herm, LN (89.23), NTC, WBC; KJV, NASB, NRSV],
‘because’ [LN (89.23), SSA], ‘indeed’ [Lns], not explicit [NIC; all versions except KJV,
NASB, NRSV]. At times the relationship of cause or reason indicated by this word is rather
weak [LN (89.23)]. It marks a new sentence, but it is often best to leave it untranslated [LN
(91.1)].
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b. pres. act. indic. of μαρτυρέω (LN 33.262) (BAGD 1.a. p. 492): ‘to testify’ [Lns, NIC, NTC;
NAB, NJB, NRSV, TEV], ‘to vouch’ [SSA, WBC; NIV, REB], ‘to witness’ [LN], ‘to bear
witness’ [BAGD, Herm; NASB], ‘to bear record’ [KJV]. The clause μαρτυρῶ … αὐτῷ ‘I
testify for him’ is translated ‘I can assure you’ [NLT, TNT], ‘I have seen’ [CEV]. This verb
refers to providing information about something concerning which a person has direct
knowledge [LN]. Paul was referring to what he had seen in Epaphras [Lns, TH] as he talked
with him [Lns].
c. πόνος (LN 42.49) (BAGD 1. p. 691): ‘work’ [TEV], ‘labor, toil’ [BAGD], ‘hard work’
[LN], ‘burdensome labor’ [LN], ‘concern’ [Lns; NASB]. The clause ὅτι ἔχει πολὺν πόνον
‘that he has much work/ concern’ is translated ‘that he is working hard’ [NIV], ‘that he works
hard’ [NJB], ‘that he has worked hard’ [NRSV], ‘how hard he works’ [TNT], ‘that he works
tirelessly’ [WBC; REB], ‘that he worked tirelessly’ [Herm], ‘that he toils hard’ [NIC], ‘that he
has put himself to much trouble’ [NTC], ‘how much trouble he has gone through’ [CEV],
‘how solicitous he is’ [NAB], ‘he is deeply concerned’ [SSA], ‘that he has agonized’ [NLT].
This word carries the implication of pain and distress accompanying the work [LN].
d. ὑπέρ with genitive object (LN 90.36): ‘for’ [Herm, LN (90.36), NIC, NTC, WBC; all
versions except TNT], ‘on behalf of’ [LN; TNT], ‘for the sake of’ [LN], ‘about’ [Lns]. It
means on behalf of [EG, NIC, WBC], in order to help [TH].
1. It indicates grounds for the preceding statement [Ea, ICC, Lg, Lns, My, WBC]: that is true,
since I testify for him that he has much concern for you. Paul’s testimony here confirms the
truth of what he has just said about Epaphras [ICC, My].
2. It indicates the reason Epaphras prays for them and Paul’s testimony here also confirms the
truth of what he has just said about Epaphras [SSA]: He prays earnestly for you because he is
deeply concerned about you; I can vouch for his concern.
3. It is an additional statement in praise of Epaphras [TH]: I testify for him that he has done
much work for you. Perhaps he had been criticized for not working hard enough [TH].
QUESTION—How is the dative pronoun αὐτῷ ‘for him’ related to the verb μαρτυρῶ ‘I
testify’?
The testifying is done concerning Epaphras [NTC], in praise of him [TH, WBC], in his favor
[EG].
QUESTION—What relationship is indicated by ὅτι ‘that’?
It indicates the content of the testifying [EG, Herm, Lns, Mrt, SSA, TH, WBC; CEV, NAB,
TEV, TNT].
QUESTION—What is meant by ἔχει πολὺν πόνον ‘he has much labor’?
1. It means that Epaphras worked hard [Herm, LN, Mrt, TH, TNTC, WBC; NIV, NJB, NRSV,
TEV, TNT], that he worked tirelessly [Herm, WBC; REB], that he labored with earnestness
[Lt, My]. It refers to toil for the gospel [WBC]. It refers mainly to inward labor, but it also
includes outward labor [Lt]. It means exerting mental activity [My], that Epaphras toiled
strenuously in intercessory prayer [EG]. It refers to his work in prayer for the three churches
[NIC]. He interceded earnestly and repeatedly for these three churches which had been
affected by the heresy [NTC]. It refers to the trouble in his spirit for them, and to the time and
energy which he invested on their behalf [Lg]. In spite of the fact that he was not physically
present, he was working hard to bring to reality his vision for God’s work there [TNTC].

act. active
indic. indicative
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2. It means that Epaphras was deeply concerned [EGT, Lns, SSA; NAB, NASB, NLT]. It refers
to Epaphras’ concern to do what he could so that no members of the churches be lost to the
Judaizers [Lns].
QUESTION—Who are the ones in Laodicea and Hierapolis?
They are the churches in those cities [Alf, Ea, EGT, Herm, Lns, My, NIC, NTC, WBC], the
Christians there [EG, Lt, SSA; NLT], the people there [EG, Lns; REB, TEV, TNT], the ones
who are there or live there [SSA].
4:14 Greets you Luke the physician the beloved and Demas.
QUESTION—By whom is it implied that Luke was loved?
Luke was loved by Paul [Ea, EG, Lg, Lns, Lt, My, NIC, NTC, SSA, TH; NJB], by Paul’s co-
workers [EG, TH], by the church [Lg], by believers in general, and by the Lord [NTC].
QUESTION—What is the function of ὁ ἀγαπητός ‘the beloved’?
1. ‘The beloved’ is a second description of Luke [EGT, ICC, Lg, Lns, Lt, Mou, My, SSA,
WBC; NIV, NJB, REB]: Luke the physician, the beloved. It is climactic [Lns].
2. ‘The beloved’ modifies ‘physician’ [Ea, Herm, Mrt, NIC, NTC; KJV, NAB, NASB, NRSV,
TEV, TNT]: the beloved physician.
DISCOURSE UNIT: 4:15–17 [Lt, NIC, SSA, TNTC]. The topic is salutations to Christians
in the area of Colosse [TNTC], salutations to various friends [NIC], salutations to various
people and a message referring to Laodicea [Lt], instructions to be obeyed [SSA].
4:15 Greet the brothers in Laodicea and Nympha/Nymphas and the church at her/his
house.
TEXT—Instead of αὐτῆς ‘her’, some manuscripts have αὐτοῦ ‘his’, and some have αὐτῶν
‘their’. GNT selects the reading ‘her’ with a C rating, indicating difficulty in deciding which
variant to place in the text. The reading ‘his’ is taken by Lns; KJV, and NAB. The reading
‘their’ is taken by ICC, Lt, and My.
QUESTION—From whom are the greetings in this verse?
The greetings in this verse are from Paul himself [EG, EGT, Herm, Lns, Lt, Mrt, NIC, NTC,
TH, TNTC, WBC; NIV, NJB, NLT, NRSV].
QUESTION—Who was Νύμφαν ‘Nympha/Nymphas’?
The name Νύμφαν could be either feminine (Nympha) or masculine (Nymphas) [EGT]. This
person was one of the believers in Laodicea [Alf, Ea, EGT, Lg, Lt, Mrt, My, NIC, NTC, TH,
TNTC, WBC]. Laodicea was about ten miles west of Colosse [WBC].
1. It is Nympha, a woman’s name, and the church met at her house [EG, EGT, Herm, NIC,
NTC, TH, WBC; all versions except KJV, NAB]. The church in her home was separate from
the main church in the town [EGT, TH]. It is possible that Nympha and some others who
lived close to her, because of being a fair distance from the other believers in Laodicea, met in
her home [NTC].
2. It is Nymphas, a man’s name, and the church met at his house [Ea, ICC, Lns, Lt, My; KJV,
NAB].
QUESTION—What is meant by τὴν κατ’ οἶκον αὐτῆς ἐκκλησίαν ‘the church at her/his
house’?
It means the congregation that met in this home [Ea, EG, Herm, ICC, Lg, Lns, Lt, Mrt, NIC,
NTC, SSA, TH, TNTC, WBC; NAB, NJB, REB, TEV] and refers to a house church [BAGD
(4.c. p.241), EG, Mrt, NIC, NTC, WBC]. Some of the believers in Laodicea met in this home
[Ea, Lg, Lt, Mrt, TH]. It may have been the entire church in Laodicea, or only a part of it, that
met in this home [NIC]. In those days there were no church buildings as such [Herm, ICC, Lt,
Mrt, TH, TNTC, WBC].
DISCOURSE UNIT: 4:16 [NTC]. The topic is a request for exchange of letters.
4:16 And whena this epistle has-been-read amongb you, causec that also in the church of-
Laodiceans it-is-read,
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LEXICON—a. ὅταν (LN 67.30): ‘when’ [Herm, LN, Lns, NIC, NTC; KJV, NASB, NRSV, TNT],
‘after’ [SSA, WBC; CEV, NIV, NJB, NLT, TEV], ‘once’ [NAB, REB].
b. παρά with dative object (LN 83.9) (BAGD II.1.b.β. p. 610): ‘among’ [Herm, LN, Lns, NIC,
NTC, SSA, WBC; KJV, NASB, NJB, NRSV, REB], ‘to’ [CEV, NAB, NIV, TNT]. The
prepositional phrase παρ’ ὑμῖν ‘among you’ means ‘in your church’ [BAGD]. The verb
phrase ἀναγνωσθῇ παρ’ ὑμῖν ‘has been read among you’ is translated ‘you read’ [NLT,
TEV].
c. aorist act. impera. of ποιέω (LN 13.9) (BAGD I.1.b.θ. p. 681): ‘cause’ [BAGD, LN, Lns,
SSA; KJV], ‘make’ [BAGD, LN], ‘make sure’ [Herm; TEV], ‘see’ [WBC; NAB, NIV, REB],
‘see to it’ [NIC, NTC], ‘bring about’ [BAGD, LN], ‘arrange’ [TNT], ‘pass it on’ [NLT]. The
clause ποιήσατε ἵνα … ἀναγνωσθῇ ‘cause that … it is read’ is translated ‘have it read’
[NASB, NRSV], ‘be sure to have it read’ [CEV], ‘send it on to be read’ [NJB]. It means to
take care [ICC, Lt], to procure, to be active in order that something may happen [My]. It was
the responsibility of the Colossian Christians to see that be done [SSA].
QUESTION—What is meant by ἀναγνωσθῇ ‘has been read’?
It means to be read aloud in public [Ea, EG, Lg, Mrt, My, SSA, TH, TNTC, WBC; TNT]. It
refers to the readers’ understanding the message of the author [Lg]. This is an implied
command for them to read it [EG]. Paul expected it to be done [WBC]. The implied reader is
someone from within the congregation [SSA], the lector [NTC].
QUESTION—What is meant by παρ’ ὑμῖν ‘among you’?
It means to the congregation assembled [Herm, ICC, Mrt, NIC, NTC, SSA, TNTC, WBC] for
worship [Mrt, NTC], to the whole assembled group of Christians [TH], in the church [Ea,
My], at your gathering, in your hearing [EG].
QUESTION—How are the nouns related in the genitive construction τῇ Λαοδικέων ἐκκλησίᾳ
‘the church of Laodiceans’?
The church is composed of Laodiceans, meaning the Laodicean church [EG], the church at
Laodicea [SSA; NLT, REB, TEV].
QUESTION—What was Paul asking the Colossians to do?
He was asking them to send this epistle, or a copy of it, to Laodicea after it had been read in
the assembly in Colosse [Ea, Herm, ICC, My; NJB]. They were to pass it on to Laodicea
[EGT, Mrt, NIC, TNTC, WBC; NLT, TNT].
and the-one froma Laodicea that alsob you read.
LEXICON—a. ἐκ with genitive object (LN 84.4) (BAGD 6.a. p. 236): ‘from’ [BAGD, Herm, LN,
Lns, NIC, NTC, WBC; KJV, NIV, NJB, NRSV, TNT], ‘that is coming from’ [NAB, NASB],
‘to’ [SSA; CEV, NLT, REB]. This clause is translated ‘At the same time, you are to read the
letter that the believers in Laodicea will send you’ [TEV].
b. καί (LN 89.93): ‘also’ [Herm, LN, Lns, NTC, SSA; NRSV], ‘likewise’ [KJV], ‘in turn’
[NIC, WBC; NIV, REB], ‘at the same time’ [TEV], ‘yourselves’ [NAB, NJB, TNT], ‘for your
part’ [NASB], not explicit [CEV, NLT]. It means similarly, in the same way [TH].
QUESTION—What is meant by τὴν ἐκ Λαοδικείας ‘the one from Laodicea’?
It means a letter written by Paul to the Laodiceans [Alf, BAGD (p. 466), Ea, EG, ICC, Lg,
Lns, Mou, Mrt, My, NIC, SSA, TH, TNTC, WBC; CEV, NLT, REB]. This letter would be
sent to the Colossians from Laodicea [EG, Mrt, NTC, TH, TNTC; TEV]. The Laodicean letter
had reached its destination before the Colossians received theirs [Lt, My, SSA]. Paul sent both
letters, the one to the Colossians and this one, with Tychicus [Ea, Lg, Lns, Lt, My], who
would pass through Laodicea on his way to Colosse [Ea, Lns, Lt, My]. It was a circular letter
to the churches of Asia [Lt].

impera. imperative
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QUESTION—What is meant by ἀναγνῶτε ‘you read’?
It means to have the letter read publicly [Ea, Herm, ICC, Mrt, SSA, TH, TNTC, WBC] in
church [Ea, Herm, ICC, Mrt, NIC, TH, TNTC, WBC].
QUESTION—What is the implied verb in this clause?
The implied verb is ‘see’ [EG, ICC, Lt; NRSV], ‘be sure’ [Lt]: see that you also read the one
from Laodicea. The implied verb is ‘cause’ from the previous clause [Alf, Lns, My; TNT].
DISCOURSE UNIT: 4:17 [NTC]. The topic is a crisp instruction for Archippus.
4:17 And say to-Archippus, Seea (to) the ministryb which you-received inc (the) Lord,
thatd you-fulfille it.
LEXICON—a. pres. act. impera. of βλέπω (LN 13.134) (BAGD 4.b. p. 143): ‘to see’ [BAGD;
NRSV, REB, TNT], ‘to see to it’ [LN, WBC; NIV], ‘to look’ [BAGD, NIC], ‘to take heed’
[Lns; KJV, NASB], ‘to take care’ [Herm; NAB], ‘to attend’ [NTC], ‘to direct one’s attention’
[BAGD], ‘to be sure’ [NLT, TEV], ‘to make sure’ [SSA], ‘to remember’ [NJB], not explicit
[CEV]. It means taking responsibility for causing something to happen [LN].
b. διακονία (LN 35.21) (BAGD 3. p. 184): ‘ministry’ [BAGD, Herm, LN, Lns, NIC, NTC,
WBC; KJV, NAB, NASB], ‘task’ [LN, SSA; NRSV, TEV, TNT], ‘work’ [CEV, NIV, NLT],
‘duty’ [REB], ‘service’ [BAGD; NJB], ‘office’ [BAGD].
c. ἐν with dative object (LN 83.13; 89.119; 90.6): ‘in’ [Herm, LN (83.13; 89.119), Lns, NIC,
NTC, WBC; KJV, NAB, NASB, NIV, NRSV, REB, TEV], ‘in union with, joined closely to’
[LN (89.119)], ‘united to’ [SSA], ‘by, from’ [LN (90.6)]. The relative clause ἣν παρέλαβες ἐν
κυρίῳ ‘which you received in the Lord’ is translated ‘that the Lord assigned to you’ [NJB],
‘entrusted to you as your Christian responsibility’ [TNT], ‘the Lord gave you’ [NLT], ‘that
the Lord has given him to do’ [CEV].
d. ἵνα (LN 89.59): ‘that’ [Herm, NIC, NTC, SSA, WBC; KJV, NASB, NIV, NRSV, REB,
TNT], ‘in order to’ [LN, Lns], ‘for the purpose of, so that’ [LN], not explicit [CEV, NAB,
NJB, NLT, TEV].
e. pres. act. subj. of πληρόω (LN 13.106; 68.26) (BAGD 4.b. p. 671): ‘to fulfill’ [BAGD,
Herm, LN (13.106), Lns, NIC, NTC; KJV, NASB], ‘to carry out’ [NJB, NLT], ‘to carry out
fully’ [REB, TNT], ‘to cause to happen, to make happen’ [LN (13.106)], ‘to perform’
[BAGD], ‘to do’ [CEV], ‘to discharge’ [NAB], ‘to complete’ [LN (68.26), SSA, WBC; NIV,
NRSV], ‘to finish’ [LN (68.26); TEV]. The subjunctive mood is translated by an infinitive
[NAB, NJB, NLT, TEV].
It introduces another one of Paul’s instructions [SSA].
QUESTION—Who was Archippus?
1. He was a resident of Colosse [Alf, BAGD (p. 113), Lg, My, NTC], a member of the
Colossian church [NIC, WBC], a leading presbyter in that church [ICC].
2. He was a resident of Laodicea [Lt].
QUESTION—From whom is it implied that this message for Archippus came?
It is implied that the message was from Paul [Ea, EG, Lg, Lt, NIC, NTC].
QUESTION—What is the object of βλέπε ‘see’?
1. Its object is ‘that you fulfill it’ [Alf, Herm, SSA, WBC; NAB, NIV, NLT, NRSV, REB,
TEV, TNT]: see that you fulfill the ministry which you received in the Lord.
2. Its object is ‘the ministry’ [Ea, EG, Lg, Lns, Lt, My, NTC; KJV, NASB]: see to the ministry.
3. Its object is both ‘the ministry’ and ‘that you fulfill it’ [NIC]: see to the ministry which you
received in the Lord; see that you fulfill it.
QUESTION—What is meant by διακονίαν ‘ministry’?
It means a task [NTC, SSA, TH, TNTC], a work [NTC], Christian service [EG], a
responsibility [EG, Mrt, SSA], an obligation [Mrt, SSA], a duty [SSA]. It refers to serving or
working [SSA]. It refers to some office in the church [Alf, EGT, ICC, Lt], to a higher office
269

than deacon [ICC, Lt], to being one of the ministers in the church [EGT], to being the main
pastor [Lt], to a responsible position for the church [Lg]. It was preaching, which included the
proclaiming of the Pauline gospel [WBC]. It was taking Epaphras’ place in the churches of
Colosse, Laodicea, and Hierapolis when Epaphras went to Paul [Lns]. It seems reasonable to
think that Archippus may have been the interim pastor in Epaphras’ absence [NTC]. It may
have been the specific task of discipling the young converts in the church, of helping to bring
them to maturity [TNTC].
QUESTION—What is meant by παρέλαβες ‘you received’?
It means entrusted to Archippus [NIC; REB, TNT], committed to him [Mrt, SSA], given to
him [TH; CEV, NLT, TEV], delivered to him [Lg], assigned to him [NJB], he was appointed
to it [Mrt, SSA], it was conferred on him and he accepted [Ea], he received and undertook it
[EG].
QUESTION—From whom is it implied that Archippus received this ministry?
The Lord had given him this ministry [Mrt, NTC; CEV, NJB, NLT]. It is implied that Paul
gave the charge to Archippus, but it ultimately came from Christ [Lt]. It is implied that
Epaphras was the one who had appointed Archippus to be in charge, but it was done with the
consent of the three churches [Lns].
1. It means as a servant of the Lord [EG]. Archippus received the ministry as living in the Lord
[Alf, ICC], and he also received it as committed to him in the Lord’s service [ICC]. It was
given to him in the service of the Lord [TH; REB, TEV], or as one who is to help the Lord
[TH]. It was entrusted to him as his Christian responsibility [TNT].
2. It indicates grounds [EGT, My, SSA]: see that you fulfill the ministry which you received,
since you are in the Lord.
3. It indicates agent [CEV, NJB, NLT]: the ministry given to you by the Lord.
4. It indicates amplification, describing the kind of ministry [Lg]: the ministry which is in the
Lord.
It refers to Christ [Lt, My, SSA].
1. It indicates purpose [Alf, EG, Lg, My]: see to the ministry which you received in the Lord,
in order that you fulfill it.
2. It introduces a separate command [Lt]: see to the ministry which you received in the Lord,
and fulfill it.
QUESTION—What does this command imply about Archippus?
It does not imply that Archippus was lax in fulfilling his ministry [EGT, ICC, Lg, Lns], nor
that he was proving unfaithful [Ea]. It implies that there were some indications that his zeal
had slackened [Lt]. It probably implies that he was giving evidence that he was less than
likely to fulfill this particular responsibility [SSA]. Having this command read to the whole
church would impress Archippus as to what a solemn responsibility was his [NIC]. If
Archippus was young both in age and in his ministry, this admonition would remind him of
the greatness of his work and also of its difficulty [ICC]. It is possible that because of
Archippus’ youth and timidity he was wondering whether the Colossian church would really
accept him. So Paul, in a tactful manner, tells the congregation to encourage him with this
message and in this way to pledge him their support [NTC].
DISCOURSE UNIT: 4:18 [Lg, Lt, Mrt, NIC, NTC, SSA, TNTC]. The topic is concluding
words [Lg, Mrt], concluding salutation [NIC, NTC] and blessing [NIC], farewell [Lt], Paul’s
signature [TNTC], proof of Paul’s authorship and request for prayer on his behalf [SSA].
4:18 The greeting by-the hand of-me Paul.
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Paul dictated this letter, and now he writes the greeting himself [Ea, EGT, Herm, Lns, Lt, Mrt,
NIC, NTC, SSA, TH, TNTC, WBC], in this way sending his own greeting to the readers [Ea,
Lns, NIC, SSA, WBC; NAB, NLT, TEV, TNT]. He did this as proof of the authenticity of the
letter, so that the readers would know that it genuinely came from him [Ea, Mrt, NIC, NTC,
SSA, TNTC]. He may also have done this to show his love for and personal interest in the
Colossians [Mrt]. It was a mark of his affection for them [TNTC]. He continued writing the
two following sentences, to the end of the letter [Ea, Lt, Mrt, My].
QUESTION—What is the implied verb in this clause?
The implied verb is ‘to write’ [EG, Herm, SSA, WBC; NASB, NIV, NRSV, TEV, TNT]: I,
Paul, am writing this greeting with my own hand. The implied verb is ‘to add’ [Ea, Lt; REB]:
I add this greeting by the hand of me, Paul. The implied verb is ‘to be’ [NAB, NJB, NLT]:
this greeting is by the hand of me, Paul.
QUESTION—What is meant by χειρί ‘hand’?
It means handwriting [BAGD (1. p. 880), Ea, EG, Lt, WBC; NLT]. It means Paul himself
[SSA]: I am writing this greeting myself.
QUESTION—What is the significance of the use of ἐμῇ ‘of me’?
It is emphatic [BAGD (1.a.α. p. 255), Ea, EG, Herm, Lns, Lt, NTC, SSA, WBC; all versions
except KJV]: my own hand.
Remember my bonds.
Paul is asking the Colossians to pray for him [Alf, EGT, ICC, Lg, NIC, NTC, SSA, TNTC,
WBC], to continue to pray for him [NIC, WBC], to pray for him in prison because of
preaching about Christ [SSA]. The pronoun ‘my’ is emphatic. Paul wants the Colossians to
pray that he will continue on victoriously in fellowship with the Lord [Lg]. He is also asking
for sympathy [ICC, NTC]. He wants their love, and he wants them to have a deep regard for
his words [Alf], remembering that he, who deeply loved and cared for them and was
concerned that they not be led astray by false doctrine, was in chains [Alf, ICC]. Every time
they thought of him or his work, they were to think of the fact that he was in prison [Ea]. It is
not a reference to his authority [WBC]. Paul is not asking for sympathy [Herm, Lns, Lt, Mou,
Mrt]. He is asking the Colossians to acknowledge his authority [Herm, Mou, Mrt, My,
TNTC], remembering all the work he has done and the suffering he has endured [Herm, Mrt]
on behalf of the entire church [Herm], on behalf of the Gentiles [Mrt]. Since he is suffering
for Christ, he has the right to speak for Christ [Lt], and he appeals to the Colossians to obey
his teaching, to obey the gospel for which he was suffering [Lt, Mrt] and not to be led astray
by false doctrine [Mrt]. As they remember Paul’s imprisonment for the sake of the gospel, it
should cause them to stand firm [Lns, Mrt, My] and to feel love and gratitude for him [My].
QUESTION—What is meant by δεσμῶν ‘bonds’?
1. It means literal chains [Alf, Ea, EG, EGT, ICC; NAB, NIV, NJB, NLT, NRSV, TEV]. Paul’s
hand was chained to the soldier that kept him [Alf, Ea, ICC]. It was his left hand that was
chained [Ea, EGT]. It was his right hand that was chained [Alf].
2. It is figurative, meaning imprisonment [BAGD (1. p. 176), Lns, SSA, TH; NASB, REB,
TNT].
Grace (be) with you.
TEXT—Some manuscripts include ἀμήν ‘amen’ after ὑμῶν ‘you’, and others include πάντων
‘all’ before ὑμῶν ‘you’. Both are omitted by GNT with an A rating, indicating that the text is
certain. Only KJV includes ‘amen’. No translation includes ‘all’.
It is Paul’s prayer for the Colossians [Ea, SSA, TH, TNTC]. He pronounces grace upon the
Colossian believers [NTC]. He expresses his desire for them for a deeper comprehension of
God’s grace in which they stand [WBC], and he expresses confidence that they will be
sustained by that grace [Mrt, WBC] and defended by it [Mrt].
271

QUESTION—What is meant by χάρις ‘grace’?
It means Jesus acting graciously towards us [SSA], God being kind to us, being gracious to
us, showing his goodness to us [TH], the gracious dealings of God with us [Mou], God’s
undeserved love in Christ and everything which that love brings [TNTC]. It means the favor
of God [Mou, NTC] which, in Christ, transforms the hearts and lives of undeserving people
and leads them on to glory [NTC]. It means fullness of blessing, regarding our welfare both in
this life and for eternity [Ea].
QUESTION—Of whom is it implied that this χάρις ‘grace’ is?
It is implied that it is the grace of God [Herm, Lg, Lt, Mou, Mrt, My, TH, TNTC, WBC;
NLT, TEV, TNT] bestowed in Christ [Lg, My, TNTC], the grace of the Lord Jesus [EG,
SSA].

272

An Exegetical Summary of Colossians

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GREEK TEXT AND TRANSLATIONS

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