1 Tawarikh 22:10-11

22:10 He will build a temple to honor me; ¹  he will become my son, and I will become his father. I will grant to his dynasty permanent rule over Israel.’ ² 

22:11 “Now, my son, may the Lord be with you! May you succeed and build a temple for the Lord your God, just as he announced you would. ³ 

1 Tawarikh 28:10

28:10 Realize ⁴  now that the Lord has chosen you to build a temple as his sanctuary. Be strong and do it!”

1 Tawarikh 28:20

28:20 David said to his son Solomon: “Be strong and brave! Do it! Don’t be afraid and don’t panic! ⁵  For the Lord God, my God, is with you. He will not leave you or abandon you before all the work for the service of the Lord’s temple is finished.

1 Tawarikh 29:19

29:19 Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.” ⁶ 

1 Tawarikh 29:1

The People Contribute to the Project

29:1 King David said to the entire assembly: “My son Solomon, the one whom God has chosen, is just an inexperienced young man, ⁷  and the task is great, for this palace is not for man, but for the Lord God.

Kolose 3:9-15

3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man ⁸  that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁹  or free, but Christ is all and in all.

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ¹⁰  kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving ¹¹  one another, if someone happens to have ¹²  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹³  3:14 And to all these ¹⁴  virtues ¹⁵  add ¹⁶  love, which is the perfect bond. ¹⁷  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ¹⁸  to this peace), and be thankful.

[22:10]  ¹ tn Heb “for my name.”

[22:10]  ² tn Heb “and I will establish the throne of his kingdom over Israel permanently.”

[22:11]  ³ tn Heb “as he spoke concerning you.”

[28:10]  ⁴ tn Heb “see.”

[28:20]  ⁵ tn Or perhaps, “don’t be discouraged.”

[29:19]  ⁶ tn Heb “and to Solomon my son give a complete heart to keep your commands, your rules and your regulations, and to do everything, and to build the palace [for] which I have prepared.”

[29:1]  ⁷ tn Heb “a young man and tender.”

[3:10]  ⁸ 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).

[3:11]  ⁹ tn See the note on “fellow slave” in 1:7.

[3:12]  ¹⁰ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:13]  ¹¹ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ¹² 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.

[3:13]  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.

[3:14]  ¹⁴ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁵ 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.”

[3:14]  ¹⁶ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ¹⁷ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ¹⁸ 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.