Footnotes

1. Colossians 3:4 tc Certain mss (B^[*^] D¹ H 0278 1175 1505 1739 2464 M sy sa) read ἡμῶν (hēmōn, “our”), while others (P⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (humōn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (ὑμῶν) and following in v. 4 (ὑμεῖς, humeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.
2. Colossians 3:5 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
3. Colossians 3:5 tn Or “lust.”
4. Colossians 3:6 tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tous huious tēs apeitheias, “on the sons of disobedience”) are lacking in P⁴⁶ B b sa Cl Ambst Hier, but are found in א A C D F G H I Ψ 075 0278 33 1175 1505 1739 1881 2464 M lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |ois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially significant, there are other places in which B and P⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.
5. Colossians 3:7 tn Grk “you also walked.” The verb περιπατέω (peripateō) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
6. Colossians 3:8 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
7. Colossians 3:10 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10—reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion—they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
8. Colossians 3:11 tn See the note on “fellow slave” in 1:7.
9. Colossians 3:12 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splanchna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
10. Colossians 3:13 tn For the translation of χαριζόμενοι (charizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anechomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
11. Colossians 3:13 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
12. Colossians 3:13 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
13. Colossians 3:14 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutois).
14. Colossians 3:14 tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
15. Colossians 3:14 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
16. Colossians 3:14 tn The genitive τῆς τελειότητος (tēs teleiotētos) has been translated as an attributive genitive, “the perfect bond.”
17. Colossians 3:15 tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
18. Colossians 3:16 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 bo Cl; θεοῦ [theou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Christou, “of Christ”) is read by an excellent cross-section of witnesses (P⁴⁶ א² B C² D F G Ψ 075 1505 1739 1881 2464 M lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
19. Colossians 3:16 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.