¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

² tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

³ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

⁴ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

⁵ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

⁶ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

⁷ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

⁸ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

⁹ tn Or “lust.”