Baylor Handbook Series Question
Doc B
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Can someone differentiate these two series for me? I find the product pages a bit confusing, such as one of them using the title for the other in the description.
https://www.logos.com/product/39476/baylor-handbook-on-the-new-testament-series
https://www.logos.com/product/218192/baylor-handbooks-on-the-greek-new-testament
Second, can someone who owns at least one volume compare it with, say, Metzger's or Comfort's Gk NT Textual commentary?
Eating a steady diet of government cheese, and living in a van down by the river.
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They are the same series, just added the word Greek when they added the new volumes.
What passage do you want to see so you can make your own comparison.
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Kenneth Neighoff said:
They are the same series
That's what I suspected, but since almost every single review on the product page didn't know/realize that, it made me wonder.
Kenneth Neighoff said:What passage do you want to see
Whichever one is most convenient for you, since you are the one being imposed upon for a favor.
If it doesn't matter, John 5, John 1, or Colossians 1 would be good places to look.
Eating a steady diet of government cheese, and living in a van down by the river.
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Sorry about the formatting
A HANDBOOK ON THE GREEK TEXT OF COLOSSIANS AND PHILEMON Colossians Colossians 1:1–2 1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, 2 to the holy and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father. 1:1 Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς This verse represents the first half of a verbless sentence, which is typical of an epistolary greeting, indicating authorship. Παῦλος … καὶ Τιμόθεος. Nominative absolute. Proper names in epistolary salutations are regularly anarthrous (Harris, 7; Robertson, 759). ἀπόστολος. Nominative in apposition to Παῦλος. Χριστοῦ. Possessive genitive (O’Brien, 2). While this might be understood as a genitive of source, in that the apostle was sent by Jesus, it more likely designated Paul as an apostle belonging to Christ (Rom 1:1)—a fact established by the will of God. Ἰησοῦ. Genitive in apposition to Χριστοῦ. διὰ θελήματος. Intermediate agency. θεοῦ. Subjective genitive. Paul is an apostle of Christ Jesus because God has willed it. ὁ ἀδελφὸς. Nominative in apposition to Τιμόθεος. The article may indicate that Timothy was known to the Colossians: “our brother” (Harris, 8). 1:2 τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν. This verse represents the second half of the verbless sentence, indicating the recipients. τοῖς … ἁγίοις καὶ πιστοῖς ἀδελφοῖς. Dative of recipient. The article modifies ἀδελφοῖς, as do the two adjectives ἁγίοις and πιστοῖς. While some take ἁγίοις substantivally (Harris, 9), it is best to regard it as adjectival, since it is paired with πιστοῖς, both of which are governed by the same article (Moule 1958, 45). Those who take ἁγίοις substantivally do so on the basis of other uses of the word in Paul’s epistolary greetings (O’Brien, 3). This fact must be weighed against the most natural way to read the Greek syntax, which favors taking ἁγίοις as an adjective. In my view, Paul’s original readers would have read the phrase according to natural Greek syntax rather than by comparison to Paul’s other epistles, to which they likely had little access. ἐν Κολοσσαῖς. Locative. Idiomatic plural (Robertson, 408). ἐν Χριστῷ. There are several instances of ἐν Χριστῷ in which it seems that the phrase is employed simply as a label roughly equivalent to the modern label “Christian.” It is probably best, then, to understand this as indicating that the believers in Colossae are Christian brothers (Campbell 2012, 125–26; cf. Schweitzer, 122, who argues that the expression serves as a brachylogy for people who partake of Christ). χάρις … καὶ εἰρήνη. Nominative absolute. ὑμῖν. Dative of advantage. ἀπὸ θεοῦ. Source. πατρὸς. Genitive in apposition to θεοῦ. ἡμῶν. Possessive genitive. Some manuscripts (א A C F G I 075 𝔐) include καὶ κυρίου Ἰησοῦ Χριστοῦ here, which was most likely added by copyists in order to conform to Pauline expression elsewhere. The NA27/UBS is well supported (B D K L Ψ 33 81). Colossians 1:3–8 3 We always thank God, the Father of the Lord Jesus Christ, when we pray for you, 4 for we have heard of your faith in Christ Jesus and of the love you have for all the saints, 5 because of the hope reserved for you in heaven, which you heard before in the word of truth, that is, the gospel 6 that has come to you. Just as it is bearing fruit and growing all over the world, so also among you since the day you heard it and recognized the grace of God in truth. 7 You learned it from Epaphras, our beloved fellow slave, who is a faithful servant of Christ on your behalf, 8 and is also the one who has told us about your love in the Spirit. 1:3 Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι, Εὐχαριστοῦμεν. Pres act ind 1st pl εὐχαριστέω. Imperfective aspect modified by πάντοτε depicts an iterative action. See “Verbal Aspect and Aktionsart” in the Introduction. The subject might be Paul and Timothy or be an example of an “epistolary plural” (Harris, 15). In favor of the former, Moule (1958, 48) points out that in 1:23–24 Paul refers exclusively to himself. This does not mean, however, that the greeting cannot include Timothy. τῷ θεῷ. Dative complement of Εὐχαριστοῦμεν. πατρὶ. Dative in apposition to τῷ θεῷ. τοῦ κυρίου. Genitive of relationship. ἡμῶν. Genitive of subordination. Ἰησοῦ Χριστοῦ. Genitive in apposition to τοῦ κυρίου. πάντοτε. Temporal adverb, modifying Εὐχαριστοῦμεν. While it may modify προσευχόμενοι, εὐχαριστέω is frequently modified by this adverb in Paul’s letters, thus making it a more natural partner (cf. 1 Cor 1:4; Eph 5:20; 1 Thess 1:2; 2 Thess 1:3; Phlm 4). Furthermore, adverbs generally follow the verb they modify (Turner, 227–28). περὶ ὑμῶν. Reference/Respect. προσευχόμενοι. Pres mid ptc masc nom pl προσεύχομαι (temporal). On the voice, see “Deponency” in the Series Introduction. Imperfective aspect here implicates a contemporaneous action. See “Verbal Aspect and Aktionsart” in the Introduction. 1:4 ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους ἀκούσαντες. Aor act ptc masc nom pl ἀκούω (causal). Perfective aspect here implicates antecedent action. See “Verbal Aspect and Aktionsart” in the Introduction. τὴν πίστιν … καὶ τὴν ἀγάπην. Compound noun phrase functioning as the accusative direct object of ἀκούσαντες. ὑμῶν. Subjective genitive. ἐν Χριστῷ Ἰησοῦ. The PP introduces the “object” of the verbal idea implicit in τὴν πίστιν (Campbell 2012, 113; contra Moule 1958, 49, who thinks ἐν “probably indicates the sphere rather than the object of faith”). ἣν. Accusative direct object of ἔχετε. ἔχετε. Pres act ind 2nd pl ἔχω. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. εἰς πάντας τοὺς ἁγίους. Direction (BDAG, 290.4.c.β). 1:5 διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου διὰ τὴν ἐλπίδα. Cause. Modifies τὴν πίστιν and τὴν ἀγάπην (v. 4; Moule 1958, 49). ἀποκειμένην. Pres pass ptc fem acc sg ἀπόκειμαι (attributive). ὑμῖν. Dative of advantage. ἐν τοῖς οὐρανοῖς. Locative. ἣν. Accusative direct object of προηκούσατε, with τὴν ἐλπίδα as the antecedent. προηκούσατε. Aor act ind 2nd pl προακούω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἐν τῷ λόγῳ. Instrumental. τῆς ἀληθείας. Attributive genitive. τοῦ εὐαγγελίου. Epexegetical genitive. This specifies which word of truth is in view in the phrase ἐν τῷ λόγῳ τῆς ἀληθείας: it is the word of the gospel. 1:6 τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφʼ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ· παρόντος. Pres act ptc neut gen sg πάρειμι (attributive). εἰς ὑμᾶς. Spatial. καθὼς καὶ. Introduces a comparison. ἐν παντὶ τῷ κόσμῳ. Locative. ἐστὶν. Pres act ind 3rd sg εἰμί. καρποφορούμενον. Pres mid ptc neut nom sg καρποφορέω (present periphrastic). αὐξανόμενον. Pres mid ptc neut nom sg αὐξάνω (present periphrastic). καθὼς καὶ. Continues comparison (see the same phrase earlier in this verse). ἐν ὑμῖν. Locative. ἀφʼ ἧς ἡμέρας. Temporal, indicating the point from which something begins. ἠκούσατε. Aor act ind 2nd pl ἀκούω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἐπέγνωτε. Aor act ind 2nd pl ἐπιγινώσκω. Perfective aspect with a stative lexeme (“to know”) here creates an ingressive Aktionsart, so that the verb depicts entrance into the state (“to recognize, come to know”). See “Verbal Aspect and Aktionsart” in the Introduction. τὴν χάριν. Accusative direct object of ἠκούσατε καὶ ἐπέγνωτε. τοῦ θεοῦ. Genitive of source. ἐν ἀληθείᾳ. Dative of rule: “according to the standard of truth.” 1:7 καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ, καθὼς. Introduces a causal clause (see BDAG, 493.3) indicating the reason by which the Colossians hear and recognized the grace of God (v. 6). ἐμάθετε. Aor act ind 2nd pl μανθάνω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἀπὸ Ἐπαφρᾶ. Source. “Epaphras” is probably a short form of “Epaphroditus” (Ἐπαφρόδιτος; BDAG, 360). τοῦ ἀγαπητοῦ συνδούλου. Genitive in apposition to Ἐπαφρᾶ. ἡμῶν. Genitive of relationship. ὅς. Nominative subject of ἐστιν. ἐστιν. Pres act ind 3rd sg εἰμί. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. πιστὸς … διάκονος. Predicate nominative. ὑπὲρ ὑμῶν. Advantage. There is strong external support (𝔓46 א* A B D* F G) for ἡμῶν compared to ὑμῶν, though witnesses to the latter are geographically diverse (א2 C D1 Ψ 075 33). It is probable, however, that the text was emended to ἡμῶν on the basis of the preceding ἡμῶν in this verse and the following ἡμῖν in the next. τοῦ Χριστοῦ. Possessive genitive; less likely, objective genitive (Harris, 22): “he serves Christ.” 1:8 ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι. ὁ … δηλώσας. Aor act ptc masc nom sg δηλόω (attributive). ἡμῖν. Dative indirect object of δηλώσας. τὴν ὑμῶν ἀγάπην. Accusative direct object of δηλώσας. ἐν πνεύματι. Instrumental dative (Harris, 23): “your love inspired by the Spirit.” Colossians 1:9–14 9 For this reason also, since the day we heard (this), we have not ceased praying for you and asking that you may be filled with the knowledge of his will in all wisdom and spiritual understanding, 10 so that you would walk worthily of the Lord, so that you fully please him, bearing fruit in every good work and growing in the knowledge of God, 11 being strengthened with all power, according to his glorious might, for all endurance and patience, with joy 12 giving thanks to the Father, who has qualified you for a share of the inheritance of the saints in the light. 13 He has delivered us from the dominion of darkness and transferred us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins. 1:9 Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπέρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, Διὰ τοῦτο. Causal. The demonstrative pronoun probably has as its antecedent the whole unit 1:4–8. καὶ. Correlation. This use establishes a mutual relationship of items of equal status. ἡμεῖς. Nominative subject of παυόμεθα. ἀφʼ ἧς ἡμέρας. Temporal, indicating the point from which something begins. ἠκούσαμεν. Aor act ind 1st pl ἀκούω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. παυόμεθα. Pres mid ind 1st pl παύω Imperfective aspect here implicates a progressive Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. προσευχόμενοι. Pres mid ptc nom masc pl προσεύχομαι (complementary). On the voice, see “Deponency” in the Series Introduction. καὶ. Connective. αἰτούμενοι. Pres mid ptc masc nom pl αἰτέω (complementary). ἵνα. Introduces a clause that indicates the content of the prayer request (Wallace, 475). πληρωθῆτε. Aor pass subj 2nd pl πληρόω. τὴν ἐπίγνωσιν. Accusative direct object of πληρωθῆτε. τοῦ θελήματος. Objective genitive. αὐτοῦ. Subjective genitive. ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ. Manner. Moule takes this PP as defining the preceding phrase, so that “perception of God’s will consists in wisdom and understanding of every sort” (Moule 1958, 53). This, however, would be an unusual understanding of the function of ἐν. It more likely functions to express the manner in which the Colossians will be filled with the knowledge of God’s will. 1:10 περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, περιπατῆσαι. Aor act inf περιπατέω (purpose). The metaphor of “walking” to denote life-conduct is “untypical of Greek thought … but characteristically Jewish” (Dunn, 71; see Exod 18:20; Deut 13:4–5; Ps 86:11; Prov 28:18; Isa 33:15; 1QS 5:10). ἀξίως. Manner. τοῦ κυρίου. Genitive with ἀξίως. εἰς πᾶσαν ἀρεσκείαν. Result. While this could indicate purpose (so Harris, 31–32), it is better understood as the result of the purpose infinitive περιπατῆσαι, since it is natural to read “so that you fully please him” as a direct consequence of walking worthily of the Lord. ἐν παντὶ ἔργῳ ἀγαθῷ. Circumstance under which bearing fruit takes place. καρποφοροῦντες. Pres act ptc masc nom pl καρποφορέω (adverbial, modifying περιπατῆσαι). αὐξανόμενοι. Pres mid ptc masc nom pl αὐξάνω (adverbial, modifying περιπατῆσαι). τῇ ἐπιγνώσει. Dative of reference/respect. τοῦ θεοῦ. Objective genitive. 1:11 ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν. Μετὰ χαρᾶς ἐν πάσῃ δυνάμει. Instrumental. δυναμούμενοι. Pres pass ptc masc nom pl δυναμόω (adverbial, modifying περιπατῆσαι). κατὰ τὸ κράτος. Standard. τῆς δόξης. Attributive genitive. αὐτοῦ. Possessive genitive. εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν. Purpose. Μετὰ χαρᾶς. Manner. 1:12 εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί· εὐχαριστοῦντες. Pres act ptc masc nom pl εὐχαριστεύω (adverbial, modifying περιπατῆσαι). τῷ πατρί. Dative complement of εὐχαριστοῦντες. ἱκανώσαντι. Aor act ptc masc dat sg ἱκανόω (attributive). While adjectival, the aorist participle (conveying perfective aspect) is nevertheless capable of expressing antecedent activity. In this case, the participle refers to the Father’s previous action of enabling the Colossians to share in the inheritance of the saints. ὑμᾶς. Accusative direct object. Some manuscripts attest ἡμᾶς (A C D F G Ψ 075) rather than ὑμᾶς (א B 104 365 629), but this is likely an assimilation to ἡμᾶς in the following verse. εἰς τὴν μερίδα. Goal. τοῦ κλήρου τῶν ἁγίων. In the OT, the “inheritance” of Israel was the land God gave to them (Num 26:53; Deut 4:21; Josh 11:23; 1 Kgs 8:36, etc.). Whereas once this inheritance was land, and only promised to the people of Israel, it is now “in light” and available also to Gentiles (Woodhouse, 48–49). τοῦ κλήρου. Partitive genitive. τῶν ἁγίων. Possessive genitive. ἐν τῷ φωτί. Spatial/Locative. 1:13 ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, ὃς. Nominative subject of ἐρρύσατο. ἐρρύσατο. Aor mid ind 3rd sg ῥύομαι. Perfective aspect here conveys a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. On the voice, see “Deponency” in the Series Introduction. ἡμᾶς. Accusative direct object of ἐρρύσατο. ἐκ τῆς ἐξουσίας. Separation. τοῦ σκότους. Subjective genitive. καὶ. Connective. μετέστησεν. Aor act ind 3rd sg μεθίστημι. As with ἐρρύσατο, this aorist conveys a summary Aktionsart. εἰς τὴν βασιλείαν. Extension toward a location. τοῦ υἱοῦ. Subjective genitive. τῆς ἀγάπης. Attributive genitive. αὐτοῦ. Subjective genitive. 1:14 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν· ἐν ᾧ. Locative (Campbell 2012, 195). Redemption is located within the realm of Christ’s rule. ἔχομεν. Pres act ind 1st pl ἔχω. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. τὴν ἀπολύτρωσιν. Accusative direct object of ἔχομεν. τὴν ἄφεσιν. Accusative in apposition to τὴν ἀπολύτρωσιν. τῶν ἁμαρτιῶν. Objective genitive (Harris, 37). Colossians 1:15–20 15 He is the image of the invisible God, the firstborn over all creation. 16 For in him everything was created, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities— all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; He is the beginning, the firstborn from the dead, so that in everything he might be preeminent. 19 For in him all the fullness (of God) was pleased to dwell 20 and through him to reconcile everything to himself by making peace through the blood of his cross— whether things on earth or things in heaven. 1:15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅς. Nominative subject of ἐστιν. The antecedent of the relative pronoun is τοῦ υἱοῦ (1:13). ἐστιν. Pres act ind 3rd sg εἰμί. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. εἰκὼν. Predicate nominative. τοῦ θεοῦ τοῦ ἀοράτου. Possessive genitive. πρωτότοκος. Nominative in apposition to εἰκὼν. Occurring 132 times in the LXX, πρωτότοκος could indicate temporal priority or superior rank. It was frequently used “to denote one who had a special place in the father’s love” (O’Brien, 44). Thus, the term is used of Israel (Exod 4:22) and, in post—OT Judaism, the Messiah, the patriarchs, and the Torah (Michaelis, 873–76). πάσης κτίσεως. Genitive of subordination. As Wallace (104) points out, some interpreters regard this as a partitive genitive, rendering the phrase “the firstborn who is a part of creation.” However, “firstborn” indicates “preeminent over” and the next verse indicates that “everything was created by him” (1:16), thus decreasing the likelihood that the firstborn is being portrayed as part of creation. Rather, the firstborn stands in authority over creation. 1:16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· ὅτι. Causal. Christ is described as the firstborn over all creation (1:15) because all things were created in him. ἐν αὐτῷ. Locative. According to Campbell (2012, 179–81) there are two possible readings. On the one hand, the phrase might indicate instrumentality such that everything was created by Christ and is held together by Christ. This reading is possible and is reflected in some translations as “by him.” On the other hand, ἐν αὐτῷ may be locative. This reading would suggest that God, the implicit agent of creation (taking ἐκτίσθη as a “divine passive”), has created and sustains all things in the realm or domain of Christ. There are at least two compelling facts that support such a reading. First, the thrust of the entire passage 1:15–23 is concerned with the supremacy of Christ and the reconciliation of all things through him. All things hold together in him (ἐν αὐτῷ; 1:17), and all things are reconciled through him (διʼ αὐτοῦ; 1:20). Given this reconciliation thread and the fact that Christ is the centerpoint of reconciliation, the locative ἐν αὐτῷ provides a strong fit. ἐκτίσθη. Aor pass ind 3rd sg κτίζω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. τὰ πάντα. Nominative subject of ἐκτίσθη. ἐν τοῖς οὐρανοῖς. Locative. While ἐν αὐτῷ above is regarded as locative in the sense of the realm or domain of Christ, this instance is more concrete referring to one of the two “physical” locations in which “all things” exist. καὶ. The connective adds a second location in which “all things” exist. ἐπὶ τῆς γῆς. Spatial/Locative. τὰ ὁρατὰ καὶ τὰ ἀόρατα. Nominative in apposition to τὰ πάντα. εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι. The chain εἴτε … εἴτε … εἴτε … εἴτε functions in a semi-epexegetical fashion, such that it demarcates various subunits within τὰ ὁρατὰ καὶ τὰ ἀόρατα. The chain refers to hostile cosmic powers that represent the highest orders of the angelic realm (O’Brien, 46–47). Although the precise distinction between these terms remains elusive, the use of the four near synonyms clearly emphasizes the universal and absolute nature of Jesus’ dominion. τὰ πάντα. Nominative subject of ἔκτισται. Runge (2008a) regards this as a “topical frame,” which refers to the fronting of some thematic element of the clause (often the grammatical subject) in order to establish a specific frame of reference for the comments that follow. διʼ αὐτοῦ. Intermediate agent. εἰς αὐτὸν. Advantage. ἔκτισται. Prf pass ind 3rd pl κτίζω. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. Given the dramatic nature of the sentence and the position of the perfect as its final item, it is probable that the perfect also contributes prominence. 1:17 καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, καὶ. Continuative. αὐτός ἐστιν. Moule (1958, 66) raises the question of how these two words ought to be accented. If accented as in the NA27/UBS, ἐστιν is “a mere copula connecting αὐτός with πρὸ πάντων.” If, however, the phrase is accented αὐτὸς ἔστιν, it would mean “he exists.” Moule cites John 8:58 as an example of the fact that the NT can affirm the “absolute existence” of Christ, but is not certain that Paul would have used the present tense form for such a metaphysical meaning. Indeed, James T. Hooker (1992) has demonstrated the “philosophical” (and nontemporal) use of the imperfect ἦν in Plato and Aristotle for exactly such metaphysical purposes. On Plato: “I think it can be shown that Plato’s ἦν refers not to a certain time, but to a certain quality, of existence: not that such-and-such a truth obtained in the past but that it always obtains, outside time” (58, emphasis original); on Aristotle: “This ‘timeless’ ἦν was taken over by the philosophers when they wished to speak of reality, as opposed to surmise or mere appearance; and an ἦν of the same type was incorporated in Aristotle’s τὸ τι ἦν εἶναι to convey the essential nature of a thing” (63). This suggests that the imperfect would be more likely used than the present if a metaphysical meaning were intended. Furthermore, αὐτός ἐστιν occurs again in the following verse, in which a metaphysical reading (“he exists”) is not possible. αὐτός. Nominative subject of ἐστιν. As with the three instances of αὐτός in the previous verse, this personal pronoun reaches back to τοῦ υἱοῦ as its antecedent (1:13). Topical frame (Runge, 2008a). ἐστιν. Pres act ind 3rd sg εἰμί. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. πρὸ πάντων. The preposition could be temporal (see BDAG, 864.2) or indicate precedence in importance or rank (see BDAG, 864.3). The former option provides a safeguard from reading “firstborn” (1:15) as indicating that Christ is part of creation, since he would here be described as existing before all things. However, since this passage is concerned with the supremacy of Christ, with his status as firstborn (1:15) and his role in the creation of all things (1:16) in view, it is more likely that πρό here indicates Christ’s precedence in importance and rank. See Harris (46–47) for the possibility that both temporal and status nuances are in view here. καὶ. The connective adds a second element that speaks to Christ’s supremacy over “all things.” τὰ πάντα. Nominative subject of συνέστηκεν. This topical frame (Runge, 2008a) draws attention to the new concept of creation cohering in Christ. ἐν αὐτῷ. This could be instrumental or locative. The latter is more likely, however, due to the use of the same phrase in the previous verse: since all things were created “in him” (1:16) it follows that all things holding together “in him” depicts the same understanding of ἐν αὐτῷ in both verses. See on 1:16 for reasons to regard the phrase as locative there. All things hold together in the realm or domain of Christ. συνέστηκεν. Prf act ind 3rd sg συνίστημι. Imperfective aspect here implicates a stative Aktionsart, with the perfect tense lending prominence to the clause. See “Verbal Aspect and Aktionsart” in the Introduction. 1:18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, καὶ. Continuative. αὐτός. Nominative subject of ἐστιν. Topical frame. ἐστιν. Pres act ind 3rd sg εἰμί. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἡ κεφαλὴ. Predicate nominative. “In the context headship over the body refers to Christ’s control over his people as well as the dependence of all the members on him for life and power” (O’Brien, 50). τοῦ σώματος. Genitive of subordination. This could be described as a partitive genitive (Wallace, 85) so that it denotes the whole of which the head noun is a part. However, given the context in which the supremacy of Christ is in view, it is more likely a genitive of subordination, specifying that which is subordinated to or under the dominion of the head noun (Wallace, 103). Christ is the head of the church in that he is in a position of authority over it. For the possible Stoic background to this use of σῶμα, and his refutation of it, see O’Brien (48–50). τῆς ἐκκλησίας. Genitive in apposition to τοῦ σώματος. O’Brien (57–61) provides a helpful discussion of the term ἐκκλησία in the Greek city-state, in the LXX, Josephus and Philo, and in the NT. In Greek and Jewish usage prior to Paul, the term referred to an assembly or gathering, not an organization or society. “Although it had no intrinsically religious meaning and could refer to meetings that were quite secular in character, of special significance are those occurrences of ἐκκλησία in the LXX which refer to the congregation of Israel when it assembled to hear the Word of God” (O’Brien, 58). In Paul’s usage, ἐκκλησία normally refers to a gathering (or gatherings in the plural), not to a collective, provincial, or national church (4:15, 16). Here, and in 1:24, ἐκκλησία takes on a wider meaning, which, as O’Brien argues (60–61), refers to a heavenly gathering of God’s people. Believers have been raised with Christ (3:1) and are thus spiritually situated in the heavenly realm. Indeed, the whole notion of union with Christ (particularly through the metaphor of the church as the body of Christ; see also 1:24; 2:19; 3:15) leads to this conclusion, since where Christ is located, there is also the church in a spiritual sense. The strength of O’Brien’s approach is that the consistent meaning of ἐκκλησία as a gathering rather than an organization is retained, while also encompassing all believers (who, in earthly terms, are scattered throughout various places). If ἐκκλησία is understood in a non-heavenly sense here and in 1:24, then it cannot retain its denotation of a local, gathered assembly. ὅς. Nominative subject of ἐστιν. The antecedent is αὐτός. ἐστιν. Pres act ind 3rd sg εἰμί. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἀρχή. Predicate nominative. πρωτότοκος. Nominative substantival adjective in apposition to ἀρχή. ἐκ τῶν νεκρῶν. Separation: “out of the dead.” ἵνα. Introduces either a purpose or result clause, modifying the verbal idea implicit in “firstborn.” If purpose, Christ was firstborn out of the dead in order to have first place in everything. If result, Christ was firstborn out of the dead with the result that he would have first place in everything. It is observed, however, that “as in Semitic and Gr-Rom. thought, purpose and result are identical in declarations of the divine will” (see BDAG, 477.3). γένηται. Aor mid subj 3rd sg γίνομαι. Subjunctive with ἵνα. On the voice, see “Deponency” in the Series Introduction. ἐν πᾶσιν. Specification. αὐτὸς. Nominative subject of γένηται. πρωτεύων. Pres act ptc masc nom sg πρωτεύω (predicate). This is not a periphrastic participle, since periphrastic constructions do not occur with aorist auxiliaries (in this case, γένηται). 1:19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι ὅτι. Consecutive. A special use of the conjunction that progresses the flow of thought without necessarily conveying its usual sense of cause (see BDAG, 732.5.c). ἐν αὐτῷ. Locative (Campbell 2012, 189). εὐδόκησεν. Aor act ind 3rd sg εὐδοκέω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. πᾶν τὸ πλὴρωμα. Nominative subject of εὐδόκησεν. Some commentators understand God as the implied subject of εὐδόκησεν (Lightfoot, 156), which would then make πᾶν τὸ πλὴρωμα an accusative subject of the infinitive κατοικῆσαι: “God was pleased that all the fullness should dwell in him.” This, however, is unnecessary, since the phrase πᾶν τὸ πλήρωμα τῆς θεότητος (“the whole fullness of the deity”) in 2:9 indicates that πᾶν τὸ πλήρωμα may be understood as implying the fullness of God in its own right (Harris, 49–50). O’Brien (51–52) demonstrates that Stoic and Hermetic descriptions of the cosmos as “fullness” “do not demonstrate an adequate basis for understanding Paul’s use of the term” (52). Cognates of πλήρωμα are found in the OT (LXX) with reference to God filling heaven and earth (Ps 72:19; Isa 6:3; Jer 23:24) and the temple (Ezek 43:5; 44:4). κατοικῆσαι. Aor act inf κατοικέω (complementary). 1:20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς. καὶ. Connective. διʼ αὐτοῦ. Intermediate agent. ἀποκαταλλάξαι. Aor act inf ἀποκαταλλάσσω (complementary with εὐδόκησεν). τὰ πάντα. Accusative direct object of ἀποκαταλλάξαι. εἰς αὐτόν. Goal. The antecedent of the pronoun could be Christ or God: “though God is not explicitly mentioned after 1:15 in the Christ-hymn of 1:15–20, he is apparently the subject of the verb εὐδόκησεν in v. 19, and is implicitly the agent of διʼ αὐτοῦ in v. 20. Consequently, reconciliation is most likely to God through Christ” (Campbell 2012, 212–14). Thus, Christ is the antecedent of διʼ αὐτοῦ, while God is the antecedent of εἰς αὐτόν (Harris, 50). εἰρηνοποιήσας. Aor act ptc masc nom sg εἰρηποιέω (temporal). The perfective aspect of this aorist participle suggests action that is antecedent to ἀποκαταλλάξαι, creating the sense “to reconcile everything to himself after making peace.” διὰ τοῦ αἵματος. Means. τοῦ σταυροῦ. The whole expression, τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ (lit. “the blood of his cross”), refers to “the blood he shed on the cross” or “his death on the cross.” αὐτοῦ. Possessive genitive. [διʼ αὐτοῦ]. The inclusion of this PP has strong external support (𝔓46 א A C D1 Ψ), but it was likely added for the sake of symmetry so that all three clauses in the verse would contain a διά- phrase. The omission of the PP is attested by B D* F G I L 075. εἴτε … εἴτε. Double marker of condition (LN 89.69). τὰ ἐπὶ τῆς γῆς … τὰ ἐν τοῖς οὐρανοῖς. The articles function as nominalizers turning the two spatial PPs into accusative noun phrases that stand in apposition to τὰ πάντα. Colossians 1:21–23 21 Once you were alienated and hostile in your minds, as evident by your evil actions. 22 But now he has reconciled (you) by his physical body through his death, to present you holy, faultless, and blameless before him, 23 if indeed you remain in the faith—grounded and steadfast, not shifting from the hope of the gospel that you heard. This gospel has been proclaimed in all creation under heaven, and I, Paul, became a servant of it. 1:21 Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, The whole construction in vv. 21–22, Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς … νυνὶ δὲ ἀποκατήλλαξεν, could be rendered literally, “And you who were once alienated and hostile … he has now reconciled.” Καὶ. Continuative. ὑμᾶς. Pendent accusative. Topical frame. ποτε. The temporal adverb establishes a “temporal frame” (Runge, 2008a), which involves the fronting of temporal information to an initial position in the clause in order to establish a specific time frame for the clause that follows. ὄντας. Pres act ptc masc acc pl εἰμί (attributive). ἀπηλλοτριωμένους. Prf mid ptc masc acc pl ἀπαλλοτριόω (predicate). Harris (21) regards this as a periphrastic participle in combination with ὄντας, but such a construction requires the auxiliary verb (εἰμί) to be finite, not another participle (Wallace, 647). The fact that the participle is conjoined with the predicate adjective ἐχθροὺς makes it clear that it is functioning as a predicate participle. καὶ. Connective. ἐχθροὺς. Predicate adjective. τῇ διανοίᾳ. Dative of reference/respect. ἐν τοῖς ἔργοις τοῖς πονηροῖς. This use of ἐν appears to be an example of what BDAG (329.7) calls a “marker denoting the object to which someth. happens or in which someth. shows itself, or by which someth. is recognized.” These evil works reveal the hostility of the mind. 1:22 νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, νυνὶ δὲ. Louw and Nida claim that this phrase marks a summary statement (91.4). It is better here, however, to treat νυνὶ as temporal in contrast to ποτε in the previous verse. It is a temporal frame (Runge, 2008a) used to sharpen the contrast with ποτε. The δὲ therefore functions in its normal role of signaling development (see Runge 2010, 2.3). ἀποκατήλλαξεν. Aor act ind 3rd sg ἀποκαταλλάσσω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. Some early witnesses have the passive ἀποκατηλλάγητε (𝔓46
, but the NA27/UBS reading is better attested (א A C D2 Ψ 048 075 1739 1881 𝔐 lat sy). According to Lohse (64), this reading was altered to the passive to strengthen the direct address. ἐν τῷ σώματι. Instrumental. τῆς σαρκὸς. Attributive genitive. αὐτοῦ. Genitive of possession. διὰ τοῦ θανάτου. Instrumental. παραστῆσαι. Aor act inf παρίστημι (purpose). ὑμᾶς. Accusative direct object of παραστῆσαι. ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους. Complement in an object–complement double accusative construction. κατενώπιον αὐτοῦ. Spatial. The pronoun αὐτοῦ refers to God. The preposition κατενώπιον marks “a position relative to someone who is viewed as having jurisdiction” (BDAG, 531.2). 1:23 εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. εἴ. Introduces the protasis of a first class condition. γε. Emphatic particle. Used with εἴ it creates the sense “if indeed” (BDAG, 190.b.α). ἐπιμένετε. Pres act ind 2nd pl ἐπιμένω. Imperfective aspect here implicates a stative Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. τῇ πίστει. Dative of sphere. The sense here is that believers are to remain “in the realm of faith,” since they have been rescued out of the dominion of darkness (1:13). τεθεμελιωμένοι. Prf mid ptc masc nom pl θεμελιόω. When used in the sense of “to continue,” ἐπιμένω takes a complementary participle (cf. Wallace, 646; BDAG, 376.2). καὶ. Connective. ἑδραῖοι. The nominative adjective forms a phrasal unit with τεθεμελιωμένοι. καὶ. Connective. μετακινούμενοι. Pres mid ptc masc nom pl μετακινέω (complementary; see above on τεθεμελιωμένοι). ἀπὸ τῆς ἐλπίδος. Separation. τοῦ εὐαγγελίου. Genitive of production. Hope is produced by the gospel. οὗ. Genitive object of ἠκούσατε (ἀκούω often takes a genitive object), with εὐαγγελίου as its antecedent. It is possible, though less likely, that ἐλπίδος is the intended antecedent, or even the phrase τῆς ἐλπίδος τοῦ εὐαγγελίου. ἠκούσατε. Aor act ind 2nd pl ἀκούω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. τοῦ κηρυχθέντος. Aor pass ptc neut gen pl κηρύσσω (attributive). Perfective aspect here implicates antecedent action. See “Verbal Aspect and Aktionsart” in the Introduction. ἐν πάσῃ κτίσει. Spatial: “in all creation.” It is possible to take this PP in quite a different way—“to every creature” (so Harris, 61)—in which ἐν is understood for εἰς. This reading, however, creates an obvious problem: the gospel has not yet been proclaimed to every creature (with “creature” understood as “human”). It must either be understood as a hyperbolic declaration of the scope of the gospel, or a proleptic expectation that the gospel will one day receive a universal audience. The context, however, suggests that ἐν ought to be read in a more typical sense, and κτίσει ought to be understood as referring to creation rather than humanity. The cosmic scope of the Christ-hymn (1:15–20) provides a rationale for understanding ἐν πάσῃ κτίσει to refer to all creation, with creation explicitly in view in 1:15–16, and with κτίσις used in 1:15 and its verbal cognate κτίζω in 1:16. Since thrones, dominions, rulers, and authorities are mentioned in 1:16 (in the context of creation), it is likely that the proclamation of the gospel to all creation refers to the announcement of Christ’s achievement of reconciliation to those institutions and powers over which he has triumphed, as well as humanity. Thus, πάσῃ refers to every constituent realm of creation (powers and authorities as well as humanity), rather than to every individual member of humanity. τῇ ὑπὸ τὸν οὐρανόν. The article functions as an adjectivizer, changing the PP into an attributive modifier of κτίσει. οὗ. Objective genitive modifying διάκονος, with εὐαγγελίου as its antecedent. ἐγενόμην. Aor mid ind 1st sg γίνομαι. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. On the voice, see “Deponency” in the Series Introduction. ἐγὼ Παῦλος. This phrase is an example of “overspecification,” which refers to the “description of individuals or ideas that is more specific than required to identify the intended referent.… The overspecification prompts the reader to conceptualize the referent in a specific way” (Runge 2008b). ἐγὼ. Nominative subject of ἐγενόμην. Emphatic use of a personal pronoun. Παῦλος. Nominative in apposition to ἐγὼ. διάκονος. Predicate nominative. Colossians 1:24–29 24 Now I rejoice amidst my sufferings for you, and I am filling up in my flesh what is lacking in Christ’s afflictions for his body, which is the church. 25 I became its servant, according to the commission of God that was given to me for you, to make the word of God fully known, 26 the mystery hidden for ages and generations but now revealed to his saints. 27 To them God chose to make known the glorious wealth of this mystery among the Gentiles, which is Christ in you, the hope of glory. 28 We proclaim him, warning and teaching everyone with all wisdom, so that we may present everyone mature before Christ. 29 For this I labor, striving with his energy that works powerfully in me. 1:24 Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, This is a controversial and difficult verse for several reasons (see O’Brien, 75–81, for an instructive survey of the major interpretative approaches). First, it is unclear what Paul means by saying that he “fills up” what is lacking of Christ’s afflictions. Second, it is unclear what he refers to by such a lack. Third, how is this filling up to be understood with reference to Paul’s flesh? The first and third questions must be dealt with together, since “in my flesh” qualifies the filling up; these are addressed under the entry below for ἐν τῇ σαρκί μου. The second question is addressed under the entry for τὰ ὑστερήματα. Νῦν. Temporal. In this case, the focus is not so much on the present time as the situation pertinent at a given moment: now, as it is (see BDAG, 681.2). The fronting of the temporal marker creates a temporal frame for the clause that follows (Runge, 2008a). χαίρω. Pres act ind 1st sg χαίρω. Imperfective aspect here implicates a stative Aktionart. See “Verbal Aspect and Aktionsart” in the Introduction. The point is not that Paul continually performs the action of rejoicing (which would be a progressive Aktionsart), but that he is currently in a state of joy. ἐν τοῖς παθήμασιν. Context/Circumstance. Paul rejoices in the midst of his sufferings. ὑπὲρ ὑμῶν. Advantage. καὶ. Continuative. ἀνταναπληρῶ. Pres act ind 1st sg ἀνταναπληρόω. Imperfective aspect here implicates a progressive Aktionsart—“I am filling up.” See “Verbal Aspect and Aktionsart” in the Introduction. τὰ ὑστερήματα. Accusative direct object of ἀνταναπληρῶ. It is highly unlikely that “the things lacking” refer to a deficiency in the atoning work of Christ. As Lightfoot (164) declares, “St Paul would have been the last to say that [believers] bear their part in the atoning sacrifice of Christ.” As such, τὰ ὑστερήματα is best understood as a reference to the ongoing implications of the sufferings of Christ, as were beginning to be realized in the ministry of the apostles and Paul in particular. Thus, any “deficiency” needing to be “filled up” refers not to Christ’s work at Calvary but to the proclamation of the gospel throughout the world—it is as yet incomplete and must be taken up. On the issue of “messianic woes” in this verse, see the following note. τῶν θλίψεων. Partitive genitive. It is possible that the “sufferings of the Christ” should be understood apocalyptically, as encountered in Jewish apocalypticism, to refer to the “messianic woes” that would precede the end of the age and be endured by the messianic community (O’Brien, 78–79; Harris, 66). According to this view, Paul’s unusual measure of suffering meant that other believers would have to suffer less to complete the full measure of predetermined suffering. It is more likely, however, that the following verse explains Paul’s meaning here. He has become a servant of the church to make the word of God fully known (1:25). Paul’s sufferings flow directly from his commission to proclaim the gospel. τοῦ Χριστοῦ. Subjective genitive. ἐν τῇ σαρκί. Locative. In order to address what is lacking of Christ’s afflictions—that is, the proclamation of the gospel throughout the world (see above)—Paul suffers personally and physically. He literally embodies the task of global gospel proclamation and the sufferings it brings. Paul appears to engage a play on words, speaking of his own flesh with reference to the body of Christ. The suffering of which he partook in his flesh is in service to Christ’s body, the church. μου. Possessive genitive. ὑπὲρ τοῦ σώματος. Advantage. αὐτοῦ. Possessive genitive. ὅ. Nominative subject of ἐστιν. ἐστιν. Pres act ind 3rd sg εἰμί. ἡ ἐκκλησία. Predicate nominative. 1:25 ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, ἧς. Objective genitive modifying διάκονος. ἐγενόμην. Aor mid ind 1st sg γίνομαι. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. On the voice, see “Deponency” in the Series Introduction. ἐγὼ. Nominative subject of ἐγενόμην. διάκονος. Predicate nominative. κατὰ τὴν οἰκονομίαν. Standard. τοῦ θεοῦ. Subjective genitive. τὴν δοθεῖσάν. Aor pass ptc fem acc sg δίδωμι (attributive). μοι. Dative indirect object of τὴν δοθεῖσάν. εἰς ὑμᾶς. Advantage. πληρῶσαι. Aor act inf πληρόω (purpose). This verb can be used to mean, “to relate fully the content of a message,” as here and in Rom 15:19 (LN 33.199). τὸν λόγον. Accusative direct object of πληρῶσαι. τοῦ θεοῦ. Genitive of source. 1:26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν—νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, τὸ μυστήριον. Accusative in apposition to τὸν λόγον. While the history-of-religions approach to Paul regarded his use of μυστήριον to be related to the “mystery cults” of the Greco-Roman world, Moo (155) points out that “it is now generally recognized that Paul borrows this word from the Old Testament and Judaism (esp. Qumran).” Just as God reveals “the mystery” (רָזָ֣ה) of Nebuchadnezzar’s dream to Daniel (Daniel 2), so Paul regards God’s plan of salvation—once hidden—now to be revealed in the gospel. τὸ ἀποκεκρυμμένον. Prf pass ptc neut acc sg ἀποκρύπτω (attributive). The imperfective aspect of the perfect participle expresses stativity; it is the mystery that “has been hidden.” ἀπὸ τῶν αἰώνων. Temporal. This use of ἀπὸ indicates the point from which something begins—in this case the hidden nature of the mystery has been so “from the ages” (see BDAG, 105.2.b.α). καὶ. Connective. ἀπὸ τῶν γενεῶν. See ἀπὸ τῶν αἰώνων, above. νῦν. Temporal. See v. 24. δὲ. Development (Runge 2010, 2.3). ἐφανερώθη. Aor pass ind 3rd sg φανερόω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. τοῖς ἁγίοις. Dative indirect object. αὐτοῦ. Possessive genitive. 1:27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· οἷς. Dative indirect object of γνωρίσαι. ἠθέλησεν. Aor act ind 3rd sg θέλω. Perfective aspect here implicates a summary Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ὁ θεὸς. Nominative subject of ἠθέλησεν. γνωρίσαι. Aor act inf γνωρίζω (complementary). τί. Predicate nominative in a verbless clause. The interrogative pronoun introduces an indirect question that serves as the syntactic complement (direct object) of γνωρίσαι: “God wanted to make known (the answer to the question) ‘What is the glorious wealth of this mystery?’ ” τὸ πλοῦτος. Nominative subject in a verbless clause. τῆς δόξης. Attributive genitive. In the OT (LXX), the “glory” and “riches” of God are frequently held together (Lohse, 75, n. 62; see Gen 31:16; 1 Kgs 3:13; 1 Chr 29:28; Esth 1:4; 10:2; Ps 111:3; Prov 3:16; 8:18; 22:4). τοῦ μυστηρίου τούτου. Genitive of reference. ἐν τοῖς ἔθνεσιν. Association. ὅ. Nominative subject of ἐστιν, with μυστηρίου as its antecedent. ἐστιν. Pres act ind 3rd sg εἰμί. Χριστὸς. Predicate nominative of εἰμί. ἐν ὑμῖν. Association (“among you”) or locative (“in you”). ἡ ἐλπὶς. Nominative in apposition to Χριστὸς. τῆς δόξης. Attributive genitive. 1:28 ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ. ὃν. Accusative direct object of καταγγέλλομεν with Χριστὸς as its antecedent. ἡμεῖς. Nominative subject of καταγγέλλομεν. The fronting of the grammatical subject establishes a “topical frame” (Runge, 2008a), which sets the frame of reference for the next two verses. It is used to highlight the concept of the declaration of Christ to all people for the purpose of their maturity in him. καταγγέλλομεν. Pres act ind 1st pl καταγγέλλω. Imperfective aspect here implicates a progressive Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. νουθετοῦντες. Pres act ptc masc nom pl νουθετέω (means). Imperfective aspect in the participle here implicates action that is contemporaneous with the verb it modifies. See “Verbal Aspect and Aktionsart” in the Introduction. πάντα ἄνθρωπον. Accusative direct object of νουθετοῦντες. καὶ. Connective. διδάσκοντες. Pres act ptc masc nom pl διδάσκω (means). Imperfective aspect in the participle here implicates action that is contemporaneous with the verb it modifies. See “Verbal Aspect and Aktionsart” in the Introduction. πάντα ἄνθρωπον. Accusative direct object of διδάσκοντες. ἐν πάσῃ σοφίᾳ. Manner. ἵνα. Introduces a purpose clause. παραστήσωμεν. Aor act subj 1st pl παρίστημι. Subjunctive with ἵνα. See also ἐν Χριστῷ below. πάντα ἄνθρωπον. Accusative direct object of παραστήσωμεν. This is the third instance of this phrase in the verse. Paul seems to be emphasizing his pastoral commitment to every last person who is under his care. τέλειον. Complement in an object–complement double accusative construction. ἐν Χριστῷ. This instance of ἐν is best understood in a forensic sense: “in someone’s court or forum” (see BDAG, 327.1.e). This is due to the presence of the lexeme παρίστημι, which can be used as a legal term, meaning “to bring before a judge” (see BDAG, 778.1.e). As I have noted elsewhere (Campbell 2012, 107–8), “the use of this lexeme in connection with the forensic potential of ἐν is suggestive of a legal situation, in which Christ is portrayed as judge.… Thus, the most appropriate manner in which to understand ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ is as follows: ‘so that we may present everyone mature before Christ.’ ” 1:29 εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. εἰς ὃ. Goal. The antecedent to the relative pronoun is the entire idea of the previous verse. καὶ. Continuative. κοπιῶ. Pres act ind 1st sg κοπιάω. Imperfective aspect here implicates a progressive Aktionsart. See “Verbal Aspect and Aktionsart” in the Introduction. ἀγωνιζόμενος. Pres mid ptc masc nom sg ἀγωνίζομαι (adverbial modifying κοπιῶ). Imperfective aspect in the participle here implicates action that is contemporaneous with the verb it modifies. κατὰ τὴν ἐνέργειαν. Standard. αὐτοῦ. Possessive genitive. τὴν ἐνεργουμένην. Pres mid ptc fem acc sg ἐνεργέω (attributive). ἐν ἐμοὶ. Locative. ἐν δυνάμει. Manner.Constantine R. Campbell, Colossians and Philemon: A Handbook on the Greek Text, ed. Martin M. Culy, Baylor Handbook on the Greek New Testament (Waco, TX: Baylor University Press, 2013), 1–26.0 -
Doc B said:
Second, can someone who owns at least one volume compare it with, say, Metzger's or Comfort's Gk NT Textual commentary?
The titles you mention (Metzger, Comfort) are textual commentaries and have more interaction/discussions with textual variants.
The Baylor Handbooks do not focus on text-critical issues. They instead focus on grammatical and syntactic issues. They're designed to help people a little familiar with the languages work through the original language text of the writing.
For the GNT, they reproduce the Greek text, provide a translation from the volume author, and comment on multiple grammatical and syntactical phenomenon in each verse.
They'll provide morphological information on all verbs and give a lemma. They'll tell you about particples, infinitives, subjunctives, genitives; at the syntactic level they'll mention subject, object, indirect object and they verb they're related to. And other stuff, generally based on the author's grammatical/syntactic and discourse level understanding of the text.
Some volumes will get more into text-critical information than others.
Does that help?
- Rick
Rick Brannan
Data Wrangler, Faithlife
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For anyone curious on the hebrew side, the discussion below from the Jonah volume illustrates how Baylor positions itself:
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Eating a steady diet of government cheese, and living in a van down by the river.
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Kenneth Neighoff said:
Sorry about the formatting
Thanks, Kenneth! No apology necessary...that gives me plenty to get a good idea of what they are.
Eating a steady diet of government cheese, and living in a van down by the river.
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