Wahyu 2:9

2:9 ‘I know the distress you are suffering ¹  and your poverty (but you are rich). I also know ²  the slander against you ³  by those who call themselves Jews and really are not, but are a synagogue ⁴  of Satan.

Wahyu 2:13

2:13 ‘I know ⁵  where you live – where Satan’s throne is. Yet ⁶  you continue to cling ⁷  to my name and you have not denied your ⁸  faith in me, ⁹  even in the days of Antipas, my faithful witness, ¹⁰  who was killed in your city ¹¹  where Satan lives.

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ¹²  (who have not learned the so-called “deep secrets ¹³  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 3:9

3:9 Listen! ¹⁴  I am going to make those people from the synagogue ¹⁵  of Satan – who say they are Jews yet ¹⁶  are not, but are lying – Look, I will make ¹⁷  them come and bow down ¹⁸  at your feet and acknowledge ¹⁹  that I have loved you.

Wahyu 3:1

To the Church in Sardis

3:1 “To ²⁰  the angel of the church in Sardis write the following: ²¹ 

“This is the solemn pronouncement of ²²  the one who holds ²³  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²⁴  that you are alive, but ²⁵  in reality ²⁶  you are dead.

Wahyu 21:1

A New Heaven and a New Earth

21:1 Then ²⁷  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ²⁸  and the sea existed no more.

Ayub 1:6-12

Satan’s Accusation of Job ²⁹ 

1:6 Now the day came when ³⁰  the sons of God ³¹  came to present themselves before ³²  the Lord – and Satan ³³  also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” ³⁴  And Satan answered the Lord, ³⁵  “From roving about ³⁶  on the earth, and from walking back and forth across it.” ³⁷  1:8 So the Lord said to Satan, “Have you considered ³⁸  my servant Job? There ³⁹  is no one like him on the earth, a pure and upright man, one who fears God and turns away ⁴⁰  from evil.”

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ⁴¹  1:10 Have you ⁴²  not made a hedge ⁴³  around him and his household and all that he has on every side? You have blessed ⁴⁴  the work of his hands, and his livestock ⁴⁵  have increased ⁴⁶  in the land. 1:11 But ⁴⁷  extend your hand and strike ⁴⁸  everything he has, and he will no doubt ⁴⁹  curse you ⁵⁰  to your face!”

1:12 So the Lord said to Satan, “All right then, ⁵¹  everything he has is ⁵²  in your power. ⁵³  Only do not extend your hand against the man himself!” ⁵⁴  So Satan went out ⁵⁵  from the presence of the Lord. ⁵⁶ 

Ayub 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ⁵⁷ 

Mazmur 109:6

109:6 ⁵⁸ Appoint an evil man to testify against him! ⁵⁹ 

May an accuser stand ⁶⁰  at his right side!

Zakharia 3:1-2

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ⁶¹  standing before the angel of the Lord, with Satan ⁶²  standing at his right hand to accuse him. 3:2 The Lord ⁶³  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁶⁴  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁶⁵  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁶⁶ 

Lukas 13:16

13:16 Then ⁶⁷  shouldn’t ⁶⁸  this woman, a daughter of Abraham whom Satan ⁶⁹  bound for eighteen long ⁷⁰  years, be released from this imprisonment ⁷¹  on the Sabbath day?”

Lukas 22:3

22:3 Then ⁷²  Satan ⁷³  entered Judas, the one called Iscariot, who was one of the twelve. ⁷⁴ 

Lukas 22:31

22:31 “Simon, ⁷⁵  Simon, pay attention! ⁷⁶  Satan has demanded to have you all, ⁷⁷  to sift you like wheat, ⁷⁸ 

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁷⁹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁸⁰  the land?

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁸¹  from darkness to light and from the power ⁸²  of Satan to God, so that they may receive forgiveness of sins and a share ⁸³  among those who are sanctified by faith in me.’

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Kolose 2:11

2:11 In him you also were circumcised – not, however, ⁸⁴  with a circumcision performed by human hands, but by the removal ⁸⁵  of the fleshly body, ⁸⁶  that is, ⁸⁷  through the circumcision done by Christ.

Kolose 1:14

1:14 in whom we have redemption, ⁸⁸  the forgiveness of sins.

Kolose 1:2

1:2 to the saints, the faithful ⁸⁹  brothers and sisters ⁹⁰  in Christ, at Colossae. Grace and peace to you ⁹¹  from God our Father! ⁹² 

Kolose 1:7

1:7 You learned the gospel ⁹³  from Epaphras, our dear fellow slave ⁹⁴  – a ⁹⁵  faithful minister of Christ on our ⁹⁶  behalf –

Kolose 1:2

1:2 to the saints, the faithful ⁹⁷  brothers and sisters ⁹⁸  in Christ, at Colossae. Grace and peace to you ⁹⁹  from God our Father! ¹⁰⁰ 

Kolose 2:9

2:9 For in him all the fullness of deity lives ¹⁰¹  in bodily form,

[2:9]  ¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[2:13]  ⁵ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁷ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁸ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹⁰ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹¹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[2:24]  ¹² sn That is, the teaching of Jezebel (v. 20).

[2:24]  ¹³ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[3:9]  ¹⁴ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁵ sn See the note on synagogue in 2:9.

[3:9]  ¹⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁷ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁸ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁹ tn Or “and know,” “and recognize.”

[3:1]  ²⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ²¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ²² tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ²³ tn Grk “who has” (cf. 1:16).

[3:1]  ²⁴ tn Grk “a name.”

[3:1]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ²⁶ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[21:1]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ²⁸ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[1:6]  ²⁹ sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.

[1:6]  ³⁰ tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).

[1:6]  ³¹ sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.

[1:6]  ³² tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).

[1:6]  ³³ sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).

[1:7]  ³⁴ tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

[1:7]  ³⁵ tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[1:7]  ³⁶ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

[1:7]  ³⁷ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

[1:7]  sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).

[1:8]  ³⁸ tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).

[1:8]  sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.

[1:8]  ³⁹ tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

[1:8]  ⁴⁰ tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.

[1:9]  ⁴¹ tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[1:10]  ⁴² tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ⁴³ tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ⁴⁴ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴⁵ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁴⁶ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[1:11]  ⁴⁷ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ⁴⁸ tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.

[1:11]  ⁴⁹ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ⁵⁰ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[1:12]  ⁵¹ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ⁵² tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ⁵³ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁵⁴ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ⁵⁵ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁵⁶ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[2:1]  ⁵⁷ tc This last purpose clause has been omitted in some Greek versions.

[109:6]  ⁵⁸ sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.

[109:6]  ⁵⁹ tn Heb “appoint against him an evil [man].”

[109:6]  ⁶⁰ tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).

[3:1]  ⁶¹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ⁶² tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ⁶³ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:10]  ⁶⁵ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁶⁶ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[13:16]  ⁶⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁶⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁶⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁷⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁷¹ tn Or “bondage”; Grk “bond.”

[22:3]  ⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁷³ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁷⁴ tn Grk “Iscariot, being of the number of the twelve.”

[22:31]  ⁷⁵ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁷⁶ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁷⁷ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁷⁸ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[5:3]  ⁷⁹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁸⁰ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[26:18]  ⁸¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁸² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁸³ tn Or “and an inheritance.”

[2:11]  ⁸⁴ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁸⁵ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁸⁶ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁸⁷ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[1:14]  ⁸⁸ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:2]  ⁸⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁹⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁹¹ tn Or “Grace to you and peace.”

[1:2]  ⁹² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ⁹³ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁹⁴ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁹⁵ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁹⁶ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:2]  ⁹⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁹⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁹⁹ tn Or “Grace to you and peace.”

[1:2]  ¹⁰⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:9]  ¹⁰¹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.